the whole duty of man, containing a practical table of the ten commandments wherein the sins forbidden, and the duties commanded, or implied are clearly discovered / by famous mr. will. perkins. perkins, william, 1558-1602. 1674 approx. 14 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-03 (eebo-tcp phase 1). a54391 wing p1573 estc r222949 11877121 ocm 11877121 50274 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. a54391) transcribed from: (early english books online ; image set 50274) images scanned from microfilm: (early english books, 1641-1700 ; 504:20) the whole duty of man, containing a practical table of the ten commandments wherein the sins forbidden, and the duties commanded, or implied are clearly discovered / by famous mr. will. perkins. perkins, william, 1558-1602. 1 sheet (2 columns) printed for william miller..., london : 1674. caption title. broadside. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng ten commandments. broadsides -england -london -17th century 2004-07 tcp assigned for keying and markup 2004-07 apex covantage 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 the whole duty of man , containing a practical table of the ten commandments : wherein the sins forbidden , and the duties commanded , or implied are clearly discovered , by famous mr. will. perkins . i. the first commandment . thou shalt have no other gods before me . in which commandment note these two affirmatives . 1. that we must acknowledge god. 2. we must acknowledge no other god but him . and the love required from this god is , to hear his word willingly , to speak and think of him frequently , and to do his will chearfully , to yield up body and soul for his cause , to delight in his presence , and to bewail his absence , to love and hate what he doth , and to draw others to that love , to rest upon his revealed counsels , and to call upon his name with affiance . the negative part of this commandment , is , to acknowledge none other than the true god , where note these things forbidden ; ignorance of this god and of his will ; atheism , denying god , or his attributes , of justice , wisdom , providence , presence , &c. setting our hearts upon any other thing , distrust in god exprest by impatient suffering , despair of his truth , exprest by creature-confidence , riches , pleasures , physicians . self-love hates god , declines his wayes , flies from him ; the want of god's fear hardens the heart , is carnally secure , and will neither acknowledge god's judgments , nor his own sin . ii. the second commandment . thou shalt not make unto thee any graven image , or any likeness of any thing that is in heaven above , or that is in the earth beneath , or that is in the water under the earth ; thou shalt not bow down thy self to them ; for i the lord thy god am a jealous god , visiting the iniquity of the fathers upon the children , unto the third and fourth generation of them that hate me ; and shewing mercy unto thousands of them that love me , and keep my commandments . the affirmative part of this commandment , is , to worship god in spirit and truth , wherein the ordinary means of god's worship is commanded , as calling upon his name , by humble supplication , hearty thanksgiving , by reading , hearing , talking and continual meditating on god's word , use of the sacraments , all this to be done holily , as god's word commands . the negative part of this commandment , is , neither to worship any false gods , nor the true god with false worship , and here is forbidden any image , similitude , likeness , or figure whatsoever ; for all idols are lies , and all the badges and monuments thereof , or to worship the beast and receive his mark ; all hypocrisie is to be also avoided , to make a glorious shew of serving god , or to pry into others weakness and not mind our selves , or to be more zealous for tradition than truth . iii. the third commandment . thou shalt not take the name of the lord thy god in vain ; for the lord will not hold him guiltless that taketh his name in vain . the affirmative part of this commandment , is , to be zealous of god's glory above all things , to use god's titles only in serious affairs with all reverence , to celebrate god's praise which shines in his creatures . to confirm the truth by an oath , with the invocation of god alone , as a witness of truth and revenger of a lie. the form of this oath must be truly , justly , in judgment , whether publick or private . we are also commanded to sanctifie god's creatures , as meats , drinks , works , callings , marriage , &c. by the reverent use of his holy name , for a blessing on , or return of thanks for blessings received , the creatures being sanctified by the word and prayer . the negative part of this commandment , is , perjury , either lying unto god , or vocation of god's name to confirm a lye , or to swear in common talk , or to swear 〈◊〉 strange gods , blasphemy of and against god , all cursing , all use of god's name ●●●ly . iv. the fourth commandment . remember the sabbath day , to keep it holy ; six dayes shalt thou labour , and do all thy work , but the seventh day is the sabbath of the lord thy god : in it thou shalt not do any work , thou nor thy son , nor thy daughter , thy man servant , nor thy maid servant , nor thy cattle , nor thy stranger that is within thy gates . for in six dayes the lord made heaven and earth , the sea and all that in them is , and rested the seventh day ; wherefore the lord blessed the seventh day , and hallowed it . the affirmative part of this commandment , is , to cease from sin , from the works of our ordinary callings , and also to perform those spiritual duties , which god requires : where in preparation to the sanctification of this day , ( as christ and the practice of the old law were wont ) the assemblies must be frequented , god's word and his creatures meditated ; works of charity , the needy relieved , the sick visited , the faln admonished , differences reconciled . this blessed rest-day is a type of that inward rest from sin , and that blessed rest of the saints eternally in heaven . the seventh day from the creation is ceased , and the lord's day sabbath confirm'd by his resurrection , and the apostolical practice . things of present necessity , as to preserve life , or goods , provision of meat or drink , watering cattle , curing diseases , voyages of mariners , shepherds tending flocks , or necessary employment of physick . the negative part of this commandment , is , not to pollute the sabbath , by works of our ordinary calling , fairs on this day , all manner of husbandry , all scurrility of jests , sports , all manner of prophaneness and hypocrisie . v. the fifth commandment . honour thy father and thy mother , that thy dayes may be long upon the land , which the lord thy god giveth thee . the affirmative part of this commandment , is , reverence to the aged , obedience to all the lawful commands of parents , and relief of them in their need , and to obey and pray for superiours , and all in authority ; superiours must be examples of blameless life , and rule in and for the lord. punishing great faults by correction , and light faults by rebuke . the negative part of this commandment , is , contempt of superiours , disobedience to parents , also parents cruelty to their children , either in correction , threatning or provoking ; servants are forbidden stubbornness , deceitfulness , running away , and we are not to offend our equals either in word or deed . vi. the sixth commandment . thou shalt not kill . the affirmative part of this commandment , is , to preserve our neighbours wellfare , both in body and in soul , to help him in his streights ; to our utmost , speedily , and to share with him in his adversity ; to abstain from anger , and refrain from wrath ; to forgive injuries , and rather to suffer than do wrong , and to overcome evil with good , by love to cover a multitude of evil . to preserve the life of our neighbour , and to win his soul to the faith , we must ive like lights to direct and admonish offenders . the negative part of this commandment , is , hatred of our neighbour , unadvised anger , want of compassion , frowardness , desire of revenge , bitterness in speaking , r●proach and railing , contentions , brawlings , exclaiming , complaints , malicious persecution by derision . to wound our neighbour , or procure his death , to be cruel in punishing , to injure inpotent poor strangers , widows , to stop the labourers hire , not to restore the poors pledge . he●e self-murther , hurting or endangering our selves is also forbidden . vii . the seventh commandment . thou shalt not commit adultery . the affirmative part of this commandment , is , chastity in body and mind , free from fleshly concupiscence , and chaste from putting lust in execution , preserving chasti●y with modesty and sobriety , which appears in the countenance and eyes ; modety also is seen in words , when talk is holy , decent and comely ; an adulteress is loud tongued ; modesty is also seen in apparel , holy comliness expresseth to the eye the sincerity of the heart . sobriety is a vertue consisting in the holy use of food ; take these rules to observe in the use of diet , consecrating the creatures to god by craving a blessing upon them , furnish your table with necessaries at due times and seasonable hours , eat and drink moderately , to strengthen the body , for to refresh the soul to perform holy actions . table-talk must edifie , not corrupt . the negative part of the commandment , is , the lust of the heart , all lascivious pleasure , sodom's sin , all fornication , all adultery , unchaste thoughts , effeminate wantonness ; occasions of lust , as lascivious apparel is the note of idleness , such can take no pains ; also forbids immoderate fulness of diet , or drink , corrupt , dishonest and unseemly talk , and vain lascivious discourse or songs , unseemly pictures . viii . the eighth commandment . thou shalt not steal . the affirmative part of this commandment , is , to imploy god's blessings to his glory , for a man 's own good , and to the good of his neighbour ; the virtues of contentation and thriftiness , chearfully and without prodigallity , inable a man to employ temporal and worldly blessings for his own and others good , and to deal justly in buying , selling or letting , squaring their dealings according to the law of nature , in sale substantial goods , just weights , and just measures ; pay the hireling , restore the pledge or pawn according to the parties necessity , yet avoid being surety , perform just promises though to loss , lend freely , restore carefully . the negative part of this commandment , is , steal not , live neither inordinatly nor idly , deal not unjustly , in word or deed . covetousness is idolatry , the root of all evil ; unjust dealing is forbid in bargain , to sell that which is not saleable , or false weights or measures , or counterfeit for good , or to conceal the fault of a commodity , or to blindfold the truth with falsehood or to oppress in buying and selling , as by raising a commodity , or by sale upon a set day to take advantage , or by engrossing , or by breaking to deceive . ix . the ninth commandment . thou shalt not bear false witness against thy neighbour . the affirmative part of this commandment , is , to rejoyce at the welfare of our neighbour , and to acknowledge any goodness in him , to conceal and keep secret his imperfections , but not conceal his sin for him to continue in that course . the negative part of this commandment , is , not to envy , disdain , or desire another man's glory , also evil suspicions , hard censures ; not to judge others , unless by the word when we see the sin ; friendly to judge and admonish , not to lie , or accuse another wrongfully , or to raise hurtful tales , or spread flying ones , or to believe all reports , or accuse out of malice . x. the tenth commandment . thou shalt not covet thy neighbours house ; thou shalt not covet thy neighbour's wife , nor his man servant , nor his maid-servant , nor his ox , nor his ass , nor any thing that is thy neighbours . the affirmative part of this commandment , is , to keep our hearts pure towards our neighbour , both in thought and motion , and to fight against all evil affections , by glancing or suddain thoughts ; and by withstanding more abiding thoughts that do as it were tickle the mind with some inward joy . beware of those thoughts or motions which draw from the will and affections a full assent to sin . to covet , is inwardly to think and to desire any thing , whereby our neighbour may be hindred . the negative part of this commandment , is , concupiscence , that is , original corruption , it being hurtful to our neighbour ; and all those suddain cogitations which spring out of that root , and all sathan's suggestions , and all unchaste dreams . the use of the law to the unregenerate laies sin open , and encreases it , denouncing to them eternal damnation . the use of the law to the regenerate is to guide them to new obedience in the whole course of their lives . and this new obedience is acceptable to god through christ. collected by c. t. reader , there will be finished this term , a looking-glass for persecutors , containing multitudes of examples of god's severe , but righteous judgments upon bloody and merciless haters of his ▪ children in all times , from the beginning of the world to the last age ; collected out of the sacred scriptures , and other ecclesiastical writers both ancient and modern , by samuel-clark . london , printed for william miller at the gilded acorn in s. paul's church-yard , near the little north door . 1674. at which place you may be furnished with most sorts of bound or stitched books , as acts of parliament , proclamations , speeches , declarations , letters , orders , commissions , articles ; as also books of divinity , church-government , sermons , and most sorts of histories , poetry , plays , and such like , &c. a graine of musterd-seede or, the least measure of grace that is or can be effectuall to saluation. corrected and amended by w. perkins. perkins, william, 1558-1602. 1611 approx. 50 kb of xml-encoded text transcribed from 36 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a09436 stc 19725 estc s113662 99848893 99848893 14014 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. a09436) transcribed from: (early english books online ; image set 14014) images scanned from microfilm: (early english books, 1475-1640 ; 1459:06) a graine of musterd-seede or, the least measure of grace that is or can be effectuall to saluation. corrected and amended by w. perkins. perkins, william, 1558-1602. [4], 67, [1] p. by iohn legate, printer to the vniuersitie of cambridge. 1611. and are to be sold in pauls church-yard at the signe of the crowne by simon waterson, printed at london : [1611] reproduction of the original in the cambridge university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng sermons, english -17th century. salvation -early works to 1800. 2004-07 tcp assigned for keying and markup 2004-07 aptara keyed and coded from proquest page images 2007-09 lisa chin sampled and proofread 2007-09 lisa chin text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion a graine of mvsterd-seede or , the least measure of grace that is or can be effectuall to saluation . corrected and amended by w. perkins . printed at london by iohn legate , printer to the vniuersitie of cambridge . 1611. and are to be sold in pauls church-yard as the signe of the crowne by simon waterson . to the right honourable and vertuous lady the ladie margaret , countesse of cumberland , grace and peace . right honourable , the kingdome of heauen , of which the scripture speaketh so oft , is properly a certaine state or condition , whereby wee stand in the fauour and loue of god , in and by christ. and this kingdome is compared to a graine of musterd-seede , to teach vs that a man is euen at that instant alreadie entred into the kingdome of heauen , when the lord that good husbandman hath cast but some little portion of faith or repentance into the ground of the heart ; yea , though it be but as one graine of musterd-seede . of this little graine i haue penned this treatise , in quantitie answerable thereto : and i now present the same to your ladishippe , not to supplie your want , ( for i hope you are stored with many graines of this kinde ) but to performe some dutie on my part . hoping therefore that your ladiship will read and accept the same , i take my leaue , commending you to the blessing and protection of the almightie . your honours to command , w. perkins . a graine of musterd-seede , or , the least measure of grace , that is , or can be effectuall to saluation . it is a very necessary point to be knowne , what is the least measure of grace that can befall the true childe of god , lesser then which , there is no grace effectuall to saluation . for first of all , the right vnderstanding of this point , is the very foundation of true comfort vnto all troubled & touched cōsciences . secondly , it is a notable meanes to stirre vp thankefulnesse in them that haue any grace at all ; when they shall in examination of then selues consider , that they haue receiued of god the least measure of grace , or more . thirdly , it will be an inducement , and a spurre vnto many carelesse and vnrepentant persons , to embrace the gospel , and to beginne repentance for their sinnes ; when they shall perceiue , and that by the word of god , that god accepts the very seeds and rudiments of faith and repentance at the first , though they be but in measure as a graine of musterd-seed . now then for opening and clearing of this point : i will set downe fiue seuerall conclusions , in such order as one shall confirme and explane the other , and one depend vpon the other . i. conclusion . a man that doth but beginne to be conuerted , is euen at that instant , the very child of god , though inwardly hee be more carnall then spirituall . the exposition . in a man there must be cōsidered three things , the substance of the body and soule , whereof man is saide to consist ; the faculties placed in the soule and exercised in the body , as vnderstanding , will , affections : the integritie tegritie and puritie of the faculties , whereby they are cōformable to the will of god and beare his image . and since the fall of adam , man is not depriued of his substance or of the powers and faculties of his soule , but onely of the third , which is the puritie , or integritie of nature . and therfore the conuersion of a sinner , whereof the conclusion speaketh , is not the change of the substance of man , or of the faculties of the soule : but a renewing and restoring of that puritie and holinesse which was lost by mans fall , with the abolishment of that natural corruption that is in all the powers of the soule . this is the worke of god , and of god alone , and that on this manner . first of all , when it pleaseth god to worke a change in any , he doth it not first in one part , then afterward in another , as hee that repaires a decaied house by peece-meale : but the worke , both for the beginning , continuance , and accomplishment , is in the whole man , and euery part at once , specially in the minde , conscience , will , and affections : as on the cōtrary , when adam lost the image of god , he lost it in euery part . secondly , the cōuersion of a sinner is not wrought all at one instant , but in continuance of time : & that by certaine measures and degrees . and a man is then in the first degree of his conuersion when the holy ghost by the meanes of the word , inspires him with some spirituall motions , & begins to regenerate and renew the inward powers of his soule . and he may in this case very fitly be compared to the night in the first dawning of the day , in which though the darkenes remaine and be more in quātity then the light , yet the sun hath alreadie cast some beames of light into the aire , whereupon we tearme it the breaking of the day . now then , the very point which i teach , is that a man at this instant , and in this very state ( god as yet hauing but laid certen beginnings of true cōuersion in his heart ) is the very child of god , and that not only in the eternall purpose of god ( as all the elect are ) but indeed by actuall adoption : and this is plain by a manifest reason : there be foure speciall workes of grace in euery child of god : his vnion with christ , his adoption , iustification , and conuersion : & these foure are wrought al at one instant , so as for order of time , neither goes before nor after other : and yet in regard of order of nature , vnion with christ , iustification , and adoption , goe before the inward conuersion of a sinner , it beeing the fruit and effect of all . vpon this it followeth necessarily , that a sinner in the very first act of his conuersion , is iustified , adopted , and incorporated into the misticall bodie of christ. in the parable of the prodigall sonne , the father with ioy receiues his wicked child ; but when ? surely when he saw him comming a farre off , and when as yet he had made no confession or humiliation to his father , but onely had conceiued with himselfe a purpose to returne and to say , father i haue sinned against heauen and against thee , &c. and paul saith of many of the corinthians , that he could not speake vnto them as spiritual men , but as carnall , euē babes in christ , 1. cor. 3. 1. when dauid reprooued by nathan did but begin to repent and to say , i haue sinned , presently nathan the prophet of the lord said , the lord hath taken away thy sin , of this thing dauid seemes to speake in the 32. psal. v. 5. i said [ that is , i purposed and thought with my selfe ] i will confesse against my selfe mine vnrighteousnesse , and thou forgauest mine iniquities . vpon these words augustine saith , marke , he doth not confesse , but promiseth to confesse , & god forgiueth him . againe , there be ( saith he ) three syllables , peccaui , i haue sinned : and from these three syllables the flame of a sacrifice did ascend into heauen before god. chrysostome saith , say thou hast sinned : and thou hast loosed thy sinne . and ambrose saith : if he said , i will confesse , and obtained pardon before he confessed , how much more when he had confessed , saying , i know mine iniquitie , was his sinne pardoned ▪ gregorie on this psal. saith , marke how speedily pardon comes , and how great is the commendation of gods mercie , in that pardon comes together with the desire of confession , and remission comes to the heart , before confession breake forth in speech . ii. conclusion . the first materiall beginnings of the conuersion of a sinner , ar the smallest measure ofrenewing grace , haue the promises of this life , and the life to come . the exposition . the beginnings of conuersion must be distinguished . some are beginnings of preparation , some beginnings of composition . beginnings of preparation are such as bring vnder , tame , & subdue the stubbernes of mans nature : without making any change at all : of this sort are the accusations of the conscience by the ministerie of the law , feares and terrours arising thence , compunction of heart , which is the apprehension of gods anger against sinne . nowe these and the like , i exclude in the conclusion ; for though they goe before to prepare a sinner to his conuersion following , yet are they no graces of god , but fruits both of the law , being the ministery of death , as also of an accusing conscience . beginnings of composition i tearme all those inward motions and inclinations of gods spirit , that follow after the worke of the law vpon the conscience , and rise vpon the meditation of the gospell , that promiseth righteousnes and life euerlasting by christ : out of which motions the conuersion of a sinner ariseth , and of which it consisteth : what these are , it shall afterward appeare . againe , grace must be distinguished : it is two-fold ; restraining grace , or renuing grace . restraining grace , i tearme certaine common gifts , of god , seruing onely to order and frame the outward conuersation of men to the law of god , or seruing to bereaue men of excuse in the day of iudgement . by this kind of grace , heathen men haue bin liberall , iust , sober , valiant , & mercifull . by it men liuing in the church of god , haue beene inlightned , and hauing tasted of the good word of god , haue reioyced therein , and for a time outwardly conformed themselues therto . renewing grace is not common to al men , but proper to the elect , & it is a gift of gods spirit , whereby the corruption of a sinner is not only restrained , but also mortified , and the decaied image of god restored in righteousnes and true holines . now then the conclusiō must only be vnderstoode of the second , and not of the first : for though a man haue neuer so much of this restraining grace , yet vnlesse he haue the spirit of christ to create faith in the heart , and to sanctifie him , he is as farre from saluation as another . thus then the sense and meaning of the conclusion is , that the verie lest measure of sauing grace , and the verie beginning or seedes of regeneration doe declare , and after a sort giue title to men , of all the mercifull promises of god , whether they concern this life or the life to come : & are therefore approoued of god , if they be in truth ; and accepted as greater measures of grace . that which our sauiour christ saith of the worke of miracles , math. 17. 20. if ye haue faith as a graine of musterd-seede , ye shall say vnto this mountaine , remooue hence to yonder place , and it shall remooue , must by the law of equall proportion be applied to sauing faith , repentance , the feare of god , and all other graces ? if they be truly wrought in the heart , though they be but as smal as one little graine of musterd-seede , they shall be sufficiently effectuall to bring forth good workes , for which they are ordained . the prophet esay 42. 3. saith , that christ shall not quench the smoking flaxe , nor breake the bruised reede , let the comparison be marked : fire in flaxe must be both little and weake in quātitie as a sparke or twain , that cannot cause a flame , but only a smoke , specially in a matter so easie to burne . here thē is signified , that the gifts and graces of gods spirit , that are both for measure & strength as a sparke or twaine of fire , shal not be neglected , but rather accepted and cherished by christ. when our sauiour christ heard the young man make a confession of a practise but of outward and ciuill righteousnesse , he looked vpon him and loued him : mark. 10. 21. and when he heard the scribe to speake discreetely but one good speech , that to loue god with all the heart is aboue all sacrifices , he said vnto him . that he was not for from the kingdome of heauen . therefore no doubt , he will loue with a more speciall loue , and accept as the good subiects of his kingdome , those that haue receiued a further mercie of god , to be borne a new of water and the spirit . iii. conclusion . a constant and earnest desire to be reconciled to god , to beleeue , and to repent , if it be in a touched heart , is in acceptation with god , as reconciliation , faith , repentance it selfe . the exposition . lvst or desire is two folde , naturall , & supernaturall . naturall is that whose beginnings and obiect is in nature , that is , which ariseth of the naturall will of man , and affecteth such things as are thought to be good according to the light of nature . and this kind of desire hath his degrees , yet so as they are all limited within the compasse of nature . some desire riches , honours , pleasures , some learning & knowledge , because it is the light and perfection of the minde : some go further & seeke after the vertues of iustice , temperāce , liberality , &c. and thus many heathen men haue excelled . some againe desire true happinesse , as balaam did , who wished to die the death of the righteous : because it is the propertie of nature to seeke the preseruation of it selfe but here nature staies it selfe : for where the mind reueales not , the will affects not . supernaturall desires , are such as both for their beginning and obiect , are aboue nature . for their beginning is from the holy ghost ; and the obiect or matter about which they are cōuersant , are things diuine and spirituall which concerne the kingdome of heauen : and of this kinde are the desires of which i speake in this place . againe , that we may not be deceiued in our desires , but may the better discerne thē from flittering and fleeting motions , i adde three restraints . first of all , the desire of reconciliation , the desire to beleeue , or the desire to repent &c. must be constant and haue continuance , otherwise it may iustly be suspected . secōdly , it must be earnest & serious , though not alwaies , yet at somtimes , that we may be able to say , with dauid , my soule desireth after thee , o lord , as the thirsty land . and , as the hart braieth after the riuers of water , so panteth my soule after thee o god , my soule thirsteth for god , euen the liuing god. thirdly , it must be in a touched heart ; for when a man is touched in conscience , the heart is cast downe , and ( as much as it can ) it withdrawes it selfe frō god. for this cause , if then there be any spirituall motions whereby the heart is lift vp vnto god they are without doubt from the spirit of god. thus then i auouch , that the desire of reconciliation with god in christ , is reconciliation it selfe : the desire to beleeue , is faith indeede : & the desire to repent , repentance it selfe . but marke how . a desire to be reconciled , is not reconciliation in nature , ( for the desire is one thing , & reconciliation is another ) but in gods acceptation : for if we being touched throughly for our sins , do desire to haue them pardoned , and to bee at one with god , god accepts vs as reconciled . againe , desire to beleeue , it is not faith in nature , but onely in gods acceptation , god accepting the will for the deede . that this doctrine is the will and word of god , it appeares by these reasons . first of all , god hath annexed a promise of blessednes , & of life euerlasting , to the desire of grace . mat. 5. blessed are they which hunger and thirst after righteousnesse , for they shall bee satisfied ioh. 7. 38. if any man thirst , let him come to mee and drinke . reuel . 2. 1. i will giue vnto him which is a thirst , of the well of the water of life freely . now what is this to thirst ? properly it is , when wee are in a drought or drines , and want drinke to refresh vs , & desire it . and therefore by all resemblance , they are saide to thirst after righteousnes , that want it , and would faine haue it : and they thirst after christ that feele themselues out of christ , and desire , yea long after the blood of christ , that they might be refreshed with it in their consciences . here then we see , that the desire of mercy , in the want of mercy , is the obtaining of mercie : and the desire to beleeue , in the want of faith , is faith . marke then : though as yet thou want firme and liuely grace , yet art thou not altogether voide of grace , if thou canst vnfainedly desire it , thy desire is the seede , conception , or bud of that which thou wantest . now is the spring-time of the ingrafted word or the immortall seede cast into the furrowes of thy heart : waite but a while , vsing the good meanes to this ende appointed , and thou shalt see the leaues , blossomes , & fruit will shortly follow after . secōdly , the desire of any good thing is accepted of god , as the liuely inuocation of his holy name , psal. 10. god heareth the desire of the poore . psal. 145. he will fulfill the desire of him that feareth him . when moses said nothing , but onely desired in heart the helpe and protection of god at the redde sea , the lord said vnto him , why criest thou vnto me ? exod. 14. 15. and when wee know not to pray as wee ought , paul saith , that the spirit maketh request by the inward groanes of the heart , rom. 8. 26. hence i gather , that when a man in his weaknesse praies with sighes and groanes , for the gift of liuely faith , the want whereof hee findes in himselfe , his very praier on this manner made , is as truly in acceptation with god , as a praier made in liuely faith . and here it is further to be considered , that paul calls these groanes vnspeakable , and why ? of most interpreters they are thought to be vnspeakable , by reason of their greatnesse , and this i will not denie : it seemes neuerthelesse that they are so tearmed by reason of their weakenesse , for they are commonly small , weake , and confused in the hearts of gods children when they are distressed : and the words following seeme to import thus much : for when it had beene said that gods spirit in vs makes request with grones not to be vttered : some man might happily reply and say , if we cannot discerne and vtter these grones in our selues what are we the better ? paul addes therfore , that although we know not , yet god a searcher of all things hidden in the heart , knowes the minde and meaning of the spirit . and thus the wordes yet further afoard a comfortable instruction to the children of god , namely , that beeing in distresse , whether in life or death , if by grace we can but sigh or sob vnto god , though it be weake and feeble like the faint pulse in the time of death ; we , or the spirit of god in vs , doe indeede make request vnto god that shall bee heard , yea , ( as the words are ) wee doe more then make request : and though we do not alwaies see what gods spirit makes vs to sigh after , yet god doeth . to the testimonie of scripture , i adde the testimonies of godly and learned men , not to prooue the doctrine in hand ; but to shew a consent , and to prooue thus much , that the thing which i auouch , is no priuate phantasie of any man easily ( saith ambrose of god ) is he reconciled , a if he be instantly intreated . augustine saith , let thy desire be before him , and thy father which seeth in secret shall reward thee openly : for thy desire is thy praier , and if thy desire be continuall , thy praier is continuall . hee addes further in the same place , that the desire is a continuall voice , and the cry of the heart , and the inward inuocation of god , which may be made without intermission , againe , to desire the helpe of grace is the beginning of grace . againe , b the whole life of a good christian , is an holy will and desire . and that which thou desirest , thou seest not : but by desiring , art ( as it were ) inlarged and made capable , that whē it shall come which thou shalt see , thou maist bee filled . basil saith , onely thou must will , and god will come of his owne accord . c bernard saith , what , is not desire a voice ? yea a very strong voice . god heareth the desire of the poore : and a continuall desire , though wee speake nothing , it is a voice continued . d luther saith , christ is then truely omnipotent , and then truly raignes in vs , when wee are so weake that wee can scarce giue any groane . for paul saith , that one such groane is a strong crie in the cares of god , filling both heauen & earth . e againe , very fewe know , how weake and small faith and hope is , vnder the crosse , and in temptation . for it appeares , then to bee as smoking flaxe , which a good blast of winde would praesently put out : but such as beleeue in these combates , and terrours against hope , vnder hope , that is , opposing themselues by faith in the promise of christ , against the feeling of sinne , and the wrath of god , doe finde afterward that this litle sparke of faith ( as it appeares to reason , which hardly perceiueth it ) is peraduenture as the whole element of fire which filleth all heauen and swalloweth vp all terrours and sinnes . f againe , the more wee finde our vnworthinesse , and the lesse wee finde the promises to belong vnto vs , the more must wee desire them , beeing assured that this desire doth greatly please god , who desireth and willeth that his grace should bee earnestly desired . this doeth faith , which iudgeth it a pretious thing , and therefore greatly hungreth and thirsteth after it , and so obtaines it . for god is delighted to fill the hungrie with good things , & to send the rich emptie away . g theodore beza saith , if thou finde not thine heart inwardly touched , pray that it may bee touched : for then must thou know that this desire is a pledge of the fathers will to thee , h kēnitius saith : when i haue a good desire , though it do scarcely shew it selfe in some little and slender sigh , i must be assured that the spirit of god is present : and worketh his good worke . i vrsinus saith , faith in the most holy men in this life is imperfect and weake . yet neuerthelesse , whosoeuer fecles in his heart an earnest desire , and a striuing against his naturall doubtings , both can and must assure himselfe that he is indued with true faith . againe , wicked men doe not desire the grace of the holy spirit , whereby they may resist sinne . and therefore they are iustly depriued of it : for hee that earnestly desireth the holy ghost hath it alreadie : because this desire of the spirit cannot be but from the spirit : as it is saide , blessed are they that hunger and thirst after righteousnesse , for they shall bee satisfied . l bradford saith , thy sins are vndoubtedly pardoned , &c. for god hath giuen thee a penitent and beleeuing heart : that is , an heart which desireth to repent and beleeue : for such an one is taken of him ( he accepting the will for thee deede ) for a penitent and beleeuing heart indeede . m taffine saith , our faith may be so small and weake as it doth not yet bring forth fruits , that may bee liuely felt of vs , but if they which feele themselues in such estate , desire to haue these feelings [ namely , of gods fauour and loue ] if they aske them at gods hands by praier : this desire and praier are testimonies that the spirit of god is in them , and that they haue faith alreadie : for , is such a desire , a fruit of the flesh , or of the spirit ? it is of the holy spirit , who bringeth it forth onely in such as hee dwells in , &c. then these holy desires and praiers being the motions of the holy ghost in vs , are testimonies of our faith , although they seeme to vs small and weake . as the woman that feeleth the moouing of a childe in her body , though very weake , assureth her selfe that shee hath conceiued , and that shee goeth with a liue child , so if wee haue these motions , these holy affections , and desires beforementioned , let vs not doubt but that wee haue the holy ghost ( who is the author of them ) dwelling in vs , and consequently that we haue also faith . again he saith , 1. if thou hast begun to hate and she sinne , 2. if thou feelest that thou art displeased at thine infirmities , and corruptions : 3. if hauing offended god thou feelest a griefe , and a sorrow for it : 4. if thou desire to abstaine : 5. if thou auoidest the occasion : 6. if thou trauailest to doe thy endeauour : 7. if thou praiest to god to giue thee grace : all these holy affections , proceeding from none other then from the spirit of god , ought to be so many pledges , and testimonies that he is in thee . ( n ) masterknockes saith , albeit your paines sometimes be so horrible that you finde no release nor comfort , neither in spirit nor bodie , yet if they heart can onely sob vnto god , despaire not , you shall obtaine your hearts desire . and destitute you are not of faith : for at such a time as the flesh , naturall reason , the law of god , the present torment , the diuell at one doe crie , god is angrie , and therefore there is neither helpe nor remedie to be hoped for at his hāds : at such time , isay , to sob vnto god , is the demonstration of the secret seede of god , which is hidden in gods elect children : and that onely sob is vnto god a more acceptable sacrifice , then without this crosse , to giue our bodies to be burnt euen for the truthes sake . more testimonies might be alleadged , but these shall suffice . against this point of dotrine it may be alleadged , that if desire to beleeue in our weakenesse be faith indeede ; then some are iustified and may be saued wanting a liuely apprehension and full perswasion of gods mercie in christ. ans. iustifying faith in regard of his nature is alwaies one and the same , and the essentiall propertie thereof , is , to apprehend christ with his benefites , and to assure the very cōscience thereof . and therefore without some apprehension and assurance , there can bee no iustification or saluation in them that for age are able to beleeue . yet there bee certaine degrees and measures of true faith . there is a strong faith , which causeth a full apprehension and perswasion of gods mercie in christ. this measure of faith the lord vouchsafed abraham , dauid , paul , the prophets , apostles , and martyrs of god. it were a blessed thing if all beleeuers might attaine to this height of liuely faith , to say with paul , i am perswaded , that neither life , nor death , nor any thing else , shal bee able to separate vs from the loue of god in christ : but all cannot ; therfore there is another degree of faith lower then the former , and yet true faith , called a litle or weake faith , and it also hath a power to apprehend and applie the promise of saluation , but as yet by reason of weaknes , it is infolded ( as it were ) and wrapt vp in the heart , as the leafe and blossome in the bud . for such persons as haue this weake faith , can say indeede , that they beleeue their sinnes to be pardonable , and that seriously in their hearts they desire to haue them pardoned : but as yet they can not say , that they are without all doubt pordoned . and yet the mercie of god is not wāting vnto them . for in that they doe , and can desire , and indeauour to apprehēd , they doe indeed apprehend ; god accepting the desire to doe the thing , for the thing done , this which i say will the better appeare , if the groundes thereof be considered . faith doth not iustifie in respect of it selfe , because it is an action or vertue : or because it is strong , liuely , and perfect : but in respect of the obiect thereof , namely christ crucified , whom faith apprehendeth as he is set forth vnto vs in the word and sacraments . it is christ that is the author , and matter of our iustice , and it is he that applieth the same vnto vs : as for faith in vs , it is but an instrument to apprehend & receiue that which christ for his part offereth and giueth . therefore , if faith erre not in his proper obiect , but follow the promise of god , though it doe but weakely apprehend , or at the least , cause a man onely to endeauour and desire to apprehend , it is true faith , and iustifieth . though our apprehension be necessarie , yet our saluation stands rather in this , that god apprehends vs for his owne , then that we apprehend him for ours . phi. 3. v. 12. and rather in this , that we are knowne of him , then that we know him . gal. 4. 9. out of this conclusion springs an other not to be omitted , that god accepts the endeauour of the whole man to obey , for perfect obedience it selfe . that is , if men endeauour to please god in all things , god will not iudge their doings by the rigour of his law : but will accept their litle and weake endeauour , to do that which they can do by his grace , as if they had perfectly fulfilled the lawe . but heere remember i put this caueat ; that this indeeuour must bee in and by the whole man ; the very minde , conscience , will , and affections doing that which they can in their kindes : and thus the endeauour to obey which is a fruit of the spirit , shall bee distinguished from ciuil righteousnesse , which may bee in heathen men , and is onely in the outward , and not in the inward man. the trueth of this conclusion appeares by that which the prophet malachi saith , that god will spare thē that feare him , as a father spares his childe : who accepts the thing done , as well done , if the child shew his good will to please his father , and to doe what he can . iv. conclusion . to see and feele in our selues the want of any grace pertaining to saluation , and to be grieued therefore , is the grace it selfe . the exposition . vnderstand this conclusion as the former , namely that griefe of the hart for the want of any grace necessarie to saluation , is as much with god as the grace it selfe . whē beeing in distresse , we cannot pray as we ought god accepts the very groanes , sobs , and sighes of the perplexed heart , as the praier it selfe . rom. 8. 26. when we are grieued , because we cannot be grieued for our sinnes , it is a degree & measure of godly sorrow before god. augustine saith well : sometimes our praier is lukewarme , or rather cold and almost no praier : nay sometime it is altogether no praier at all , and yet we cannot with griefe perceiue this in our selues : for if we can but grieue because we cannot pray , we now pray indeede . hierom saith , then we are iust when we doe acknowledge our selues to be sinners : againe , this is the true wisedome of man , to know himselfe to be imperfect : and ( that i may so speake ) the perfection of all iust men in the flesh is imperfect : augustine again saith that the vertue which is nowe in a iust man is thus farre forth perfect , that vnto the perfection thereof , there belongs a true acknowledgement and an humble confession of the imperfection thereof . a broken and contrite heart after an offence , is as much with god , as if there had bin no offence at al. and therefore so soone as dauid after his grieuous fall , in heauinesse of heart confessed his sinne , saying in effect but thus much : i haue sinned , the prophet in the name of the lord pronounceth the pardon of his sinne in heauen , and that presently . v. conclusion . he that hath begunne to subiect himselfe to christ and his word , though as yet hee bee ignorant in most points of religion , yet if he haue a care to increase in knowledge , and to practise that which he knoweth , he is accepted of god as a true beleeuer . the exposition . svndry persons by the euangelists are said to beleeue , which had onely seene the miracles of christ , and as yet had made no further proceedings , but to acknowledge christ to be the messias ; and to submit themselues to him & his doctrine , which afterward should be taught . on this maner the woman of samaria belieued , and many of the samaritans vpon her report : and a certaine ruler , by reason of a miracle wrought vpon his sonne , is said to beleeue , and all his houshold . ioh. 4. 42. 52. when our sauiour christ commended the faith of the apostles , terming it a rocke , against which the gates of hell should not preuaile , it was not the plentifull knowledge of the doctrine of saluation : for they were ignorant of many articles of faith , as namely of the death , resurrection , ascention , and kingdome of christ : but because they beleeued him to be the sonne of god , & the sauiour of mankinde , and they had withall resolued themselues to cleaue vnto him , and the blessed doctrine of saluation which hee taught , though as yet they were ignorant in many points . the holy ghost commendeth the faith of rahab when shee receiued the spies . now this her faith was indeed but a seed and beginning of liuely faith : for then shee had onely heard of the miracles done in egypt , and of the deliuerance of the israelites , and was thereupon smitten with feare , and had conceiued a resolution with her selfe , to ioyne her selfe to the israelites , and to worship the true god. now these and the like , are tearmed beleeuers , upon iust cause : for though they bee ignorant as yet , yet their ignorance shall bee no continuing or lasting ignorance : and they haue excellent seedes of grace , namely a purpose of hart to cleaue to christ , and a care to profit in the doctrine of saluation , whereof they haue some litle knowledge . vi. conclusion . the foresaid beginnings of grace are counterfeit , vnlesse they encrease . the exposition . the wickednesse of mans nature , and the depth of hypocrisie is such , that a man may & can easily transforme himselfe into the counterfeit and resemblance of any grace of god. therefore i put downe in this last conclusion a certaine note , whereby the gifts of god may be discerned , namely , that they grow vp and increase as the graine of musterd-seede to a great tree , and beare fruit answerably . the grace in the heart is like the graine of musterd-seede in two things . first it is small to see to at the beginning : secondly , after it is cast into the ground of the heart , it increaseth speedily , and spreads it selfe . therefore , if a man at the first haue but some litle feeling of his wants , some weake and faint desire , some small obedience , he must not let this sparke of grace goe out , but these motions of the spirit must be increased by the vse of the word , sacraments , and praier : and they must daily bee stirred vp by meditating , endeauouring , striuing , asking , seeking , knocking . the master deliuering his talents to his seruants , saith vnto them : occupie till i come , aud not hide in the earth , matth. 25. 26 , paul vseth an excellent speech to timothie : i exhort thee to stirre vp the gift of god which is in thee , namely , as fire is stirred vp by often blowing , and putting to of wood . 2. tim. 1. 6. as for such motions of the heart that last for a weeke , or a moneth , and after vanish away , they are not to bee regarded : & the lord by the prophet ose complaineth of them , saying , o ephraim , thy righteousnes is like the morning dewe , chap. 6. therefore considering , grace vnlesse it be confirmed and exercised , is indeede no grace ; i will heere adde certaine rules of direction , that wee may the more easily put in practise the spirituall exercises of inuocation , faith , and repentance : and thereby also quicken and reuiue the seeds and beginnings of grace . 1. in what place soeuer thou art , whether alone or abroad , by day or by night , and whatsoeuer thou art doing , set thy selfe in the presēce of god : let this perswasion alwaies take place in thy hart that thou are before the liuīg god : and do thy endeauour , that this perswasion may smite thy heart with awe and reuerence , and make thee afraid to sin . this councell the lord gaue abraham . gen. 17. 1. walke before me and be vpright . this thing also was practised by enoch , who for this cause is said to walke with god. 2. esteeme of euery present day as of the day of thy death : and therefore liue as though thou were dying ; and doe those good duties euery day , that thou wouldest doe if thou were dying . this is christian watchfulnesse ; and remember it . 3. make catalogues and bills of thine owne sinnes , specially of those sinnes that haue most dishonoured god , and wounded thine owne conscience : set them before thee oftē , specially then , whē thou hast any particular occasion of renewing thy repentance , that thy heart by this dolefull sight may bee further humbled . this was dauids practise when hee considered his waies , and turned his feet to gods commandements , psal. 119. 57. and when he confessed the sinnes of his youth . psal. 25 , this was iobs practise , when he said he was not able to answer one of a thousand of his sinnes vnto god. iob. 9. 1. 4. when thou first openest thine eyes in a morning , pray to god , and giue him thankes heartily : god then shall haue his honour , and thy heart shall be the better for it the whole day following . for we see in experience , that vessels keepe long the taste of that liquor wherwith they are first seasoned . and when thou liest downe , let that be the last also : for thou knowest not , whether fallen a sleepe , thou shalt euer rise againe aliue . good therefore it is , that thou shouldest giue vp thy selfe into the hands of god , whilst thou art waking . 5. labour to see and feele thy spirituall pouerty , that is , to see the want of grace in thy selfe , specially those inward corruptions , of vnbeliefe , pride , selfe-loue , &c. labour to be displeased with thy self : and labour to feele , that by reason of them , thou standest in neede of euery drop of the blood of christ to heale and clense thee from those wants : and let this practise take such place with thee , that if thou be demaunded , what in thine estimation is the vilest of the creatures vpon earth ? thine heart and conscience may answer with a loud voice , i , euen i , by reason of mine owne sinnes : and againe , if thou be demaunded , what is the best thing in the world for thee ? thy heart and conscience may answer againe with a strong and loud crie , one drop of the blood of christ to wash away my sinnes . 6. shew thy selfe to bee a member of christ , and a seruant of god , not only in the generall calling of a christian , but also in the particular calling in which thou art placed . it is nothing for a magistrate to be a christiā man , but he must also be a christian magistrate : it is not inough for a master of a family to be a christiā man , or a christiā in the church , but the must also be a christiā in the family & in the trade which he followeth daily . not euery one that is a common hearer of the word , and a frequenter of the lords table , is therefore a good christian , vnlesse his conuersation in his priuate house , and in his priuate affaires , & dealings be sutable : there , is a man to be seene what he is . 7. search the scriptures , to see what is sinne , and what is not sinne in euery action : this done , carry in thy heart a constant and resolute purpose , not to sin in any thing : for faith and the purpose of sinning can neuer stand together . 8. let thine endeauour be sutable to thy purpose : and therefore doe nothing at any time against thy conscience , ritely enformed by the word : exercise thy selfe to eschew euery sinne , and to obey god in euery one of his commandements , that pertaine either to the generall calling of a christian , or thy particular calling . thus did good iosias , who turned vnto god with all his heart , according to all the lawe of moses . 1. king. 25. 25. and thus did zacharie and elizabeth , that walked in all the commandements of god without reproofe , luk. 1. 6. 9. if at any time against thy purpose and resolution , thou bee ouertaken with any sinne little or great , lie not in it , but speedily recouer thy selfe by repentance : humble thy selfe , confessing thine offence , and by praier intreat the lord to pardon the same , and that earnestly , till such time as thou findest thy conscience truly pacified , and thy care to eschew the same sinne increased . 10. consider often of the right and proper ende of thy life in this world , which is not to seeke profit , honour , pleasure , but that in seruing of men , wee might serue god in our callings . god could , if it so pleased him , preserue man without the ministry of man , but his pleasure is to fulfil his worke and will in the preseruation of our bodies , and saluation of our soules , by the imploiment of men in his seruice , euery one according to his vocation . neither is there so much as a bond slaue , but he must in and by his faithful seruice to his master , serue the lord. men therefore doe commonly profane their labours and liues , by aiming at a wrong ende , when all their care consisteth onely in getting sufficient maintenance for them and theirs , for the obtaining of credit , riches , & carnall cōmodities . for thus men serue themselves , & not god , or men : much lesse doe they serue god in seruing of men . 11. giue all diligence to make thy election sure , and to gather manifold tokens thereof . for this cause obserue the worke of gods prouidence , loue , and mercy , both in thee and vpon thee , from time to time : for the serious consideration of them , and the laying of them together when they are many and seuerall , minister much direction , assurance of gods fauour , and comfort . this was the practise of dauid , 1. sam. 17 14. psal. 23. all . 12. thinke euermore thy present estate whatsoeuer it bee , to bee the best estate for thee : because whatsoeuer befalls thee , though it bee sicknes , or any other affliction , or death , befals thee of the good prouidence of god. that this may the better bee done , labour to see and acknowledge a prouidence of god , as wel in pouertie as in abundance , as well in disgrace as good report , as well in sickenes , as in health , as well in life as in death . 13. pray continually , i meane not by solemne & set praier , but by secret and inward eiaculatiōs of the heart , that is , by a continuall eleuation of minde vnto christ , sitting at the right hand of god the father , and that either by prayer or giuing of thankes so often as any occaon shall be offered . 14. thinke often of the worst and most grieuous things that may befall thee , either in this life or death for the name of christ : make a reckoning of them , and prepare thy selfe to beare them : that when they come , they may not seeme strange , but be borne the more easily . 15. make conscience of idle , vaine , vnhonest and vngodly thoughts : for these are the seedes and beginnings of actuall sin in word & in deed . this want of care in ordering and composing of our thoughts , is often punished with a fearefull temptation in the very thought , called of diuines , tentatio blasphemiarum , a tentation of blasphemies . 16. when any good motion or affection riseth in the heart , suffer it not passe away , but feede it by reading , meditating . praying . 17. whatsoeuer good thing thou goest about , whether it be in word or deed , do it not in a conceit of thy selfe , or in the pride of thy heart , but in humility , ascribing the power whereby thou doest thy worke , and the praise thereof to god , otherwise thou shalt finde by experience , god will curse thy best doings . 18. despise not ciuill honestie : good conscience and good maners must goe togither : therefore remember to make conscience of lying , and of customable swearing in common talke : contend not either in deede or word with any man , be curteous and gentle to all , good and badde : beare with mens wants and frailties , as hastinesse , frowardnesse , selfeliking , curiousnesse , &c. passing by them as being not perceiued : returne not euill for euill , but rather good for euill : vse meate , drinke , and apparell in that manner and measure , that they may further godlinesse ; and may be as it were signes in which thou maiest expresse the hidden grace of thy heart : striue not to goe beyond any , vnlesse it be in good things : goe before thine equals in giuing of honour , rather then in taking of it : make conscience of thy word , and let it bee as a bond : professe no more outwardly thē thou hast inwardly in heart : opresse or defraud no man in bargaining : in all companies either doe good , or take good . 19. cleaue not by inordinate affection to any creature , but aboue all things quiet & rest thy mind in christ , aboue all dignitie and honour , aboue all cunning and policie , aboue all glorie and honour , aboue all health and beautie , aboue all wealth and treasure , aboue all ioy and delight , aboue al fame & praise , aboue all mirth and consolation , that mans heart can feele or deuise beside christ. with these rules of practise , ioyne rules of meditation ; whereof i propound sixe vnto thee , as i finde them set downe by a learned diuine , called victorius strigelius . i. wee must not fall away from god for any creature . ii. infinite eternitie is farre to be preferred before the short race of this mortall life . iii. we must hold fast the promise of grace , though wee loose all temporall blessings and they also in death must needes be left . iv. let the loue of god in christ , and the loue of the church for christ , be strong in thee , and preuaile against all other affections . v. it is the principall arte of a christian , to beleeue things inuisible , to hope for things deferred , to loue god when hee shewes him to be an enemie , and thus to perseuere vnto the ende . vi. it is a most effectual remedy for any griefe , to quiet our selues in a confidence of the presence and helpe of god : and to aske of him , and withall to waite either for some easement or deliuerance . vii . all the works of god are done in contrarie meanes . finis ▪ notes, typically marginal, from the original text notes for div a09436-e180 lib. 7. in luc. c. 66. a si impensè rogatur . on psal. 36. b exposit. epist. iohn , tract . 4. cap. ● . hom. of humilitie . c sup. cant. ser. 84. d tom. 4. pag. 124. e ib. fol. 156 f lib. fol. 300 g resp. ad acta colloq . monpel . h locor . com . par . 1. i catechis . l epistle to carelesse . m booke of the markes of gods children . com. 4. l. 1. ad simpli . in fine . lib. 1. contra . pelagianos . deaths knell: or, the sicke mans passing-bell summoning all sicke consciences to pr[e]pare themselues for the comming of the grea[t] day of doome, lest mercies gate be shut against them: fit for all those that desire to arriue at the heauenly ierusalem. whereunto are added prayers fit for housholders. the ninth edition. written by w. perkins. perkins, william, 1558-1602. 1628 approx. 28 kb of xml-encoded text transcribed from 13 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-03 (eebo-tcp phase 1). a09387 stc 19684 estc s119984 99855188 99855188 20664 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. a09387) transcribed from: (early english books online ; image set 20664) images scanned from microfilm: (early english books, 1475-1640 ; 713:18) deaths knell: or, the sicke mans passing-bell summoning all sicke consciences to pr[e]pare themselues for the comming of the grea[t] day of doome, lest mercies gate be shut against them: fit for all those that desire to arriue at the heauenly ierusalem. whereunto are added prayers fit for housholders. the ninth edition. written by w. perkins. perkins, william, 1558-1602. [24] p. [by g. purslowe] for m. trundle, and are to be [sold] at her shop in smith-field, printed at london : 1628. printer's name from stc. includes: prayers for priuate households at all times. signatures: a b⁴. margins cropped, affecting title and imprint. reproduction of the original in the folger shakespeare library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng death -early works to 1800. salvation -early works to 1800. prayer -early works to 1800. 2004-07 tcp assigned for keying and markup 2004-09 spi global keyed and coded from proquest page images 2004-10 andrew kuster sampled and proofread 2004-10 andrew kuster text and markup reviewed and edited 2005-01 pfs batch review (qc) and xml conversion deaths knell : or , the sicke mans passing-bell : summoning all sicke consciences to pr●●pare themselues for the comming of the grea● day of doome , lest mercies gate be shut against them : fit for all those that desire to arriue at the heauenly ierusalem . whereunto are added prayers fit for housholders . the ninth edition . written by w. perkins . printed at london for m. trundle , and are to be at her shop in smith-field . 1628. deaths knell . let the memory of death ( good christian ) be euer the looking-glasse of thy life , thy continuall companion , and inseparable spouse : let thy solace be y e sighes of a sorrowfull soule ; and those the more bitter , the better : whilest worme-like , thou crawlest heere below , fasten all thy faculties vpon the commandements of thy creator ; for those in thy finall passage , must be the pylot to steere thee into the hauen of heauen ; thinke euery moment thou art in the waning , that the date of thy pilgrimage is wel-nigh expired , and that the lampe of thy life lyeth twinckling vpon the snuffe ; and that now it stands thée vpon to looke toward thy celestiall home ▪ thy forces are enfeebled , thy sences impaired , and on euery side , the tottering and ruinous cottage of thy faint flesh threatneth fall . and méeting so many harbengers of death , how cāst thou but prepare for so gastly a guest ? the young man may dye quickely , but the old cannot liue long : the young mans life by casualty may be cut off , but the aged by physicke cannot be preserued : gréene yéeres must resolue to grow to the graue , and the meditations of old age must dwell in the same : be mindfull of things past , carefull of things present , and prouident for things to come . use the blessings of nature to the benefit of thy soule ; be wise in well-doing , and watchfull for thy end : serue not the world ; for that can possesse thee of nothing but pride , enuy , lust , anger , malice , and infinite follies : for it defileth a man with sin , disquieteth with troubles , oppresseth with labours , vexeth with temptations , vanquisheth with vaine delights , and miserably wrappeth him vp in wofull calamities . the world , it is an ambassadour of the euill , a scourge of the good , a tyrant of the truth , a breaker of peace , a worker of warre , a sweet of vices , a gall of vertues , a friend of lyes , an inuenter of nouelties , a trauell to the ignorant , a table of gluttons , a furnace of concupiscence , a sepulcher of the dead , a prison of the liuing , a pitfall to the rich , a burthen to the poore , a palace of pilgrims , a den of deceiuers , a slanderer of the good , a commender of the wicked , and a deluder of all . thou hast no reason to dote vpon the world ; for at first it affords thee but a wrangling welcome , and at last turnes thee off , with a fearefull farewell : moreouer , it doth torment thée , abuse thée , consume thee , and at length expell thee : whereas on the contrary : heauen doth comfort thee , conserue thée , and exalt thée . on earth , thou sowest but in a field of flint , which bringeth foorth nothing but a crop of care , and languishing for thy labour : it is time therefore to leaue so vnthriuing a husbandry , and to sowe in gods ground the seed of repentant sorrow , and water it with the teares of humble contrition ; so shalt thou reape a plentifull haruest , and gather the fruits of euerlasting consolation . imagine thou thy spring to be spent , thy summer ouer-past , and that thou art arriued at the fall of the leafe , and though thy louing lord doe long forbeare offenders , yet at last he will scourge them ; and that his patience lends vs but respit to repent , not leysure to sinne . hee that is tossed with sturdie stormes , and cannot come to his desired port , rids little way , but is much turmeiled : so hee that passeth many yeeres , and purchaseth but small profit to his soule , hath had a long being , but a short life ; for life is to be measured by vertuous actions , not by number of dayes . some men by many dayes , purchase many deaths , and others in a short space attaine to life euerlasting . what is the body without the soule , but a corrupted carkeise ? and what is the soule without god , but a sepulcher of sinne ? man was made , and sent hither , to no other purpose but onely to serue god in this life , and to enioy heauen in that life heereafter . if our end be the kingdome of heauen , why are we so much enamoured on the earth ? if the end of our creation , be eternall saluation , why hunt we after the vanities of this vaine life ? if our inheritance be to raigne as kings , why liue we like seruile slaues , in danger to be diuided from god , from christ our sauiour , from the angels , from the communion of saints , and from the hope of our celestiall portion ? if god be the way , the truth and the life ; then he that walketh without him , wandreth ; that is not instructed by him , erreth ; and that liueth without him , dyeth : to reuolt from him , is falling ; to returne to him , is rising : to stay vpon him , is sure standing : hee it is , from whom to depart , is to dye ; to whom to repaire , is to reuiue : in whom to trust , is truly to liue . o be not thou like those , that beginne not to liue , vntill they be ready to dye , and then ( when they deserue an enemies reward ) come to craue of god a friends entertainement . some thinke to snatch heauen in a moment , which the best can scarce attaine in many yeeres ; and when they haue glutted themselues with worldly delights , would iumpe from the dyet of diues , to the ioyes of lazarus ; from the seruice of satan , to the solace of a saint . but be sure , that god is not so penurious , to make his kingdome saleable for the refuse and reuersion of their liues , who haue sacrificed the principall and prime thereof to his enemies , and their owne brutish appetites ; then onely ceasing to sinne , when the ability of offending is taken from them . what thanke is it to pardon our enemies , when wee can not hurt them ? to giue away our goods , when we can kéepe them no longer ? to shake hands with our pleasures , when wee can vse them no more ? to forsake sinne , when sinne leaueth vs ? god may be mercifull at the last gaspe : but most miserable is that man , who casteth the anchor of his eternall weale or woe , on so vncertaine and sandy a point . the thiefe may be saued on the crosse , and mercy found at the last ; yet it is not likely , that hee should finde fauour at his death , whose life earned the wages of wrath ; or that his penitence should be accepted , who more for feare of hell , and his owne selfe-loue , then for the loue of god , or lothsomelesse of sinne , cryeth out for mercy , put not off repentance therefore to the last point : take dauids early in the morning : stay not till to morrow ; though thou sufferedst the bud to be blasted , the flowres to fade , the fruit to perish , the leaues to wither . the boughes to dry vp , and the body of the tree to decay ; yet still keepe life in the root , for feare lest the whole become fuell for hell fire : for where the tree falleth there it lyeth . imagine that time hath flied off the better part of thy naturall forces , and left thee in the lees of thy dying dayes : and that thou art onword in thy voyage , and not farre from the period of thy last harbour : bee not therefore disfurnished of necessaries required in so perrillous a iourney . o how men doe carefully beginne , industriously prosecute , and effectually end their labours , in attaining to this transitory trash vpon earth ! but of that great affaire of winning heauen , or falling into hell , there is had no respect : nay , they doe not so much as remember , that there is a hell for sinners , a heauen for good liuers , a dreadfull day of iudgement , or a strict reckoning to be made . death in its owne property is sufficiently fearefull , but far more terrible , in respect of the iudgement whereto it summoneth . if ●hou wert now laid on thy departing pillow , wearied with waiting , pinched with paine , drowned in dolour , oppressed with the heauy load of thy fore-past committed sinnes , wounded with the sting of a guilty crying conscience : if thou feltst the force of death cracking thy heart-strings asunder , ready to make the sad diuorce of thy soule and body : if thou layest panting for shortnesse of breath , sweating a fatall sweat , and tyred with strugling against deadly pangs ; o , how much then wouldst thou giue for a dayes contrition , an houres repentance , or a minutes amendment of life ? then worlds would be worthlesse in comparison of a little time , which now by whole moneths and yeeres thou lauishly mis-spendest . how déeply would it wound thy soule , when looking backe into thy life , thou shouldst espy many faults cōmitted , but none amended ; many good workes omitted , but none recouered ; thy duty to god promised , but not performed ! how disconsolable would thy case bee , thy friends being fled , thy senses affrighted , thy minde amazed , thy memory decayed , thy thoughts agast , and euery part disabled in its proper faculty ▪ sauing onely thy guilty conscience crying out against thée ? what wouldst thou doe , when stripped and turned out of thy house of clay , into the world of wormes , the den of dust , and cabine of corruption ; from thence to be conuented before a most seuere iudge , carrying in thy owne bosome , thy inditement ready written , and a perfect register of all thy mis-deedes ; when thou shouldest behold the glorious maiestie of iesus christ , ( clothed in white linnen , through which , his body shining like precious stones , his eyes like burning lampes , his face like lightning , his armes and legs like flaming brasse , and his uoice as the shout of a multitude ) prepared to passe the sentence vpon thée ; when thou shouldest sée the great iudge offended aboue thee , hell open beneath thee ; the furnace flaming , the deuils waiting , the world burning , thy conscience accusing , and thy selfe standing as a forlorne wretch , to receiue thy fearefull and irrecouerable sentence of condemnation ? oh , bethinke thy selfe , how these visions would affright thee : to behold the gnashing of téeth , the horrour of the place , the rigour of the paine , the vglinesse of the company , and the eternity of these punishments ; where the fire is vnquenchable ; the torments insupportable , hopelesse , helplesse , easelesse , and endlesse ! for our fire may be endured ; that intolerable ; ours for comfort ; that , for torment ; ours , if not fed , extinguisheth ; that , without féeding , neuer goeth out ; ours giueth light ; that , none : ours consumes the matter , and ends the paine ; that torments , but neuer wasteth , to make the paine perpetuall . in hell , the lazie loyterer must bee pricked with flaming forkes ; the glutton fed with hunger and thirst ; the drunkard quaffe bowles of burning brimstone ; the couetous pine in penurie ; the lustfull embrace vgly su●●es ; and the proud apparelled with shame and confusion ▪ and further , to aggrauate their griefe , and vp heape the measure of their vnmeasurable miserie , they shall turne vp their affrighted eyes , and behold the méeke triumphing , the godly reioycing : then shall they perceiue base apparell to bee glorious ; gawdy attire ●●●amous ; the humble cottage commended ; the guilded palace despised ; simple obedience shew fairer then subtill policie ; a cleere conscience better accepted , then profound and abstruce philosophie ; zealous prayers farre worthier then fine tales ; good workes preferred before swéet words . is not he more then mad , that will play away his time allotted to preuent these intolerable calamities ? is it not a senselesse security , to hug in thy bosome so many serpents as sinnes ? or to foster in thy soule so many malicious accusers , as mortall faults ? wouldst thou not then thinke one life too little , to repent for so many iniquities , the least whereof is strong enough to hurle thee irrecouerably into these vnspeakable torments ? betimes then deuote the residue of thy dayes , to make an atonement with iehouah , the generall iudge , and so endeuour to set free thy soule from such confusion , as by sinne thou art sure to fall into . what canst thou purchase by being so long a customer to the world , but false ware , sutable to such a marchants shop , where trafficke is toyle ; wealth , woe ; gaine , losse ? what interest canst thou recouer , that can equall thy detriments in grace and goodnesse ? or what canst thou find in this vale of vanities , that is comparable to the fauour of god ? let not thy youthfull affections ouersway thee ; for time will tell thee , they are but bubbling follies . let not temporall feare misleade thee ; for the force of reason will rather draw thee to feare god then man , and to stand more in awe of perpetuall then temporall punishments . who would fasten his eternall affaires vpon the slipperinesse of vncertaine life ? or who ( but one of distempered wits ) would offer to put tricks vpon him , who is the strict searcher out of the closest secrets ▪ with whom he may dissemble to his cost , but to deceiue him , t is impossible ? wilt thou account it a craft to steale time from god , & to bestow it on his enemies ▪ who keepes tale of the least minute of thy life , and at thy ending will call thee to question , how thou hast employed euery moment ? is it not preposterous policie to fight against god , till our weapons bee blunted , our forces enfeebled , our strength made impotent , our best spent ; and at last when wee are falne into fainting , and fought our selues wel-nigh dead ; then so presume of his mercy , whom wee haue to much offended , so long opposed ? would it not be held an exorbitant course , that while the ship is sound , the pylot well , the saylors strong ▪ the gale fauourable , and the seas calme , to lie carelesly idle at rode , losing so seasonable weather , and then when the ship leakes , the pilot sicke , the mariners féeble , the winds aloft ▪ the stormes boysterous , and the waues outragious , to lanch forth , hoist sayle , and set out for a farre iourney ? such are our euening-repenters , who in the soundnesse of health , and perfect vse of reason , cannot abide to cut cables , and weigh those anchors that with-hold them from god ▪ but when their senses are benummed , their reason distracted , their understanding dulled , and both soule and body tormented with pangs of paines , and sorrowfull sicknesse , then will cast backe their memory on these waighty affaires ; then will they needs become sudden saints , that are scarce reasonable creatures . how can a man , disanimated with inward garboyles of vnsettled conscience , maimed in all his faculties , and surrounded with such strange incombrances , be fit to dispose of his choysest iewell , his soule , in so short a spurt ? they that will loyter in séed-time ; and beginne to sow , when others reape : they that will haue their weapons to prouide , when their fellow-souldiers goe foorth to fight : they that will lauish in health , and cast their accounts when they cannot speake : they that will sleepe out the day , and stumblingly trauell in the night ; o let them thanke their owne folly , if they dye in debt , and finally fall headlong into the pit of perdition . let the griefe of the sore be then the measure of thy sorrow : let a wide wound haue a carefull cure : let thy contrition be agreeable to thy crime , and thy repentance equall to thy transgressions . thou must spend the day in mourning , the night in watching and wéeping , and thy whole time in praying , and practice of repentance . not euery short sigh will be a sufficient satisfaction ; nor euery little knocke , a warrant to get in : for many cry , lord , lord , yet are not admitted . the foolish virgins knocked , yet stood without . iudas conceiued a sorrow for sinne , yet dyed desperately . linger not thy conuersion , nor put off thy repentance from day to day , lest the almighty come vpon thee in a minute , and in his wrath suddenly destroy thee ; neither soiourne thou long in sinfull securitie , nor shift off thy repentance till feare inforce thee to it : for then it will be bootlesse for thee to striue to stand , when thou art already falne . frame out thy beginning as thou meanest to end , and endeuour to liue as thou desirest to dye . wilt thou sacrifice the fattlings to the fiend of darknesse , and offer the carion karkeises to the father of light ? wilt thou present the maine crop to the deuill , and leaue god the gleanings ? wilt thou cramme the deuill with thy fairest fruits , and turne god to feede vpon thy wind-fals and after-gatherings ? if hell was prepared for the deuill , and heauen purchased for man , why should not hee then prouide for himselfe , but wilfully lose his inheritance by persisting in sinne ? while we draw healthfull breath , hope strongly perswades vs , that by teares euer-flowing from the sea of a sorrowfull soule , wee may wash away our sinnes pollution , how foule soeuer ; but being once at deaths doore , notwithstanding our téeth gnash , our eyes cry out , our throats become hoarse with howling , our eyes gush riuers of teares , and our hearts send out sighes as loud as thunder , yet will it not auaile vs ; for then none shall heare vs , none assist vs ; no , nor so much as comfort vs : then , o then , shalt thou finde , though ( alas ) too late , that thou hast lost thy labour , hast trifled away thy time , and let slip the opportunity of thine own gaine . thou shalt then perceiue thine errour irrecouerable , thy punishment insupportable , thy penitence vnprofitable , thy griefe , sorrow , and calamitie irrecouerable : let thy soule then enioy her lawfull soueraignty , and thy body follow the footings of her directions : let not thy seruile senses , and lawlesse appetites ouercome her , and make her a uassall in her owne dominions . doest thou desire to haue all good necessaries : as good house , good furniture , good fare , good apparell ? and yet wilt thou suffer thy poore soule , thy principall charge , and aboue all these worthy the best respect , to lye cankering and custing in all kind of euils ? o vnspeakable blindnesse , that thou wilt bee nice in wearing a bad shoo , yet carest not to carry an vgly & betattered soule ! alas , doe not thou set so light by that iewell , which thy maker sets at so high a price ; nor rate thou thy soule at so base a penniworth , being of so péerelesse worth . if the soule be so inestimable , that neither gold , nor treasure , nor any thing of lesse price , then the precious blood of that immaculate lambe christ iesus was able to buy it ; if not all the delicacies that heauen and earth could afford , but onely the glorious body of our sauiour , were deemed a fit repast to feed it ; if not all the creatures of this , or millions of new worlds , if they were , but onely the vnlimitable goodnesse and maiesty of god , can satisfie the desire , or fill the compass● and capacity of it ( for who is so vnsensible , that finds not the insaciety of his soule ? ) who then , but one of peruerse will , incredulous minde , or pittilesse spirit , would set more by the world then his soules worthinesse ; or suffer so peerelesse a paragon , so many houres , dayes , moneths and yéeres , to lye enchannelled in the filthy mire of sinne ? thou wilt trudge to a physician for thy sicke seruant , and looke out for a leach to cure thy diseased horse , and be very busie to patch vp thy worne garments , and yet wilt suffer thy soule to languish for want of looking to , and dye for want of cure ; and seeing it mangled with millions of vices , neuer seekest to bind it vp , and restore it to its primatiue integrity . is thy seruant more néere thy horse more deare , and thy coate to be more cared for then thine own soule ? how long , o how long wilt thou hunt after vanities , and rush violently and wilfully into thine owne ruine ? darest not thou suffer a spider or a toad to come neere thee ; & wilt thou nestle in thy bosome so many uipers as uices , so many serpents as sins ; and permit thy silly soule to be gnawed vpon with the poisonous tuskes of satan ? is thy soule so slight a substance , as to be held in so small estéeme ? did christ come downe from heauen , and become a wandring pilgrime vpon earth , exiling himselfe from the comfort of his godhead , and wearing out thirty yeeres in paine and penurie for our soules ? did he suffer the tragedy of his passion to bee bloodily acted , and patiently accepted ? did he make his body as a cloud , to dissolue into shewres of vnblemished blood , and yeelded the dearest ueines of his heart to bee cut asunder , that from thence might issue the precious price of our soules redemption ? why doe wee then sell our soules to the deuill for euery delight and poore pittance of worldly pelfe ? o that a creature of so incomparable a worth should be in the custody of so vnnaturall iaylors ; and that , which in it selfe is so gracious and amiable , that the angels and saints delight to behold it , should by sinne be made a horror to heauen , and a fit play-féere for the fowlest fiends ! let vs remember that our soule is not onely a part of vs , but also the temple , the paradise of almighty god ; by him in baptisme garnished , furnished , and endowed with most glorious ornaments : how will he take it , to see his temple prophaned , and turned into a den of deuils ? his paradise displanted , and made a wildernesse of serpents ? his spouse deflowred , and become an adultresse to his enemies ? durst we commit such outrage against our earthly princes ? would not the terrour of the law , and popular shame curbe vs from it ? and shall not the glorious maiestie of iehouah , and the vnrebated kéennesse of his flaming double-edged sword , deterre vs from offering the like to his dearest spouse ? will he that keepes register of euery singuler haire , suffer himselfe to be wronged , and ouer-passe it vnpunished ? remember that it is a thing full of horrour , to fall into the hands of god , who is able to crush the proudest spirit , and to make his face his foot-stoole . o wrastle not against the cares and cryes of thine owne conscience , but so keepe and conserue it , as that at the last it may gladly goe with thee , and be ioyfully prepared before the throne of god to answer for thee . there was a man had three friends ; two whereof hee loued entirely , the third hee made no great reckoning of . this man being conuented before the king , vpon the accusation of some committed crime , solemnly came vnto his best friend , and intreated him to goe with him , but hee would not , yet went hee with him some part of his way : bethinking himselfe better he returned to his second friend , and desired him to goe with him ; but he made him this flat answer , that by reasō of his more important affaires he could not go with him ; yet gaue him a token of his remembrance . being driuen to this hard exigent ▪ hee trudged to his third friend , of whom hee made slight account , and hee at the first word went with him to the king , and there stucke to him in all his dangers . so fares it with a man being sent for by death , comes to his wife children or friends , and intreats them to go along with him ; but they slip their necks 〈◊〉 of the c●l●ar , and will not , onely beare hi● company to his graue : then he perswades 〈◊〉 goods and gold to goe along with him , but 〈◊〉 cannot ; and so turnes him off with a 〈◊〉 simple sheete lapt about him : then , when all these shrinke backe and faile him , at the last point , his bosome-friend , his conscience , will not forsake him , but goe along and make an answer for him . labour then to keepe a good conscience : for in the vtmost of extremities , that will neuer faile thee . there was a countrey , where the commons vsed to elect their king , and againe to banish him at their pleasure , into a far countrey , almost naked : but one , ( more prouident than the rest ) so soone as he was chosen king , he dayly sent before-hand some prouision into that far countrey ; so that when the people banished him from them , hee was ( hauing made a prouident preparation of wealth before ) most royally there entertained . so must euery cantelous christian prouide vpon earth , as he may be ioyfully receiued into heauen . prayers for priuate households at all times . o lord prepare our hearts to pray . o most mighty and eternall god , who art the creator , guider , gouernour , and preseruer of all things , both in heauen and earth ; vouchsafe , we humbly beseech thee , to looke downe with the eye of pittie and compassion vpon vs miserable and wretched sinners ; who at this time are prostrate heere before thee , to offer vp this our sacrifice of prayer and thanks-giuing vnto thee . and although we be vnworthy , by reason of our manifold transgressions , to present our selues before thee : yet we humbly beseech thee , for thy sonne . christ iesus , our blessed lord and sauiours sake , to accept of vs , and to grant these our prayers and petitions which we doe make vnto thee . o mercifull lord , and louing father , remember the infirmities of thy fraile seruants , ●ssisting our weake soules with thy grace , ●hat in all things we may loue , honour , and o●ey thy heauenly will and maiesty , waking ●nd walking in the paths of righteousnesse to ●he scope of perfect holinesse , contemning this witching world , with all her foolish illusions , for the true glorifying of thy name , through christ iesus our lord , amen . another prayer . o mercifull lord , and louing father , that of the incomprehensible riches of thy mercy toward the disobedient and lost children of adam , ( who seruing satan after the blinde and vnbridled lusts of the vile flesh , were carried away through sinne and ignorance to damnation , ) hast reconciled vs to thy fauour , through grace and adoption in christ iesus the righteous by faith and holy conuersation : in whom we are deliuered from eternall death and destruction : haue mercy vpon vs , yea ( lord ) haue mercy vpon vs , and for loue of thy sweet sonne , our redeemer , defend vs against the power of the destroyer , and with thy mighty hand lift vs vp out of the puddle , and deathfull corruptions of this abominable world : purifying our hearts with thy grace , that wee being wholly inclined to thy heauenly desires , may grow perfect in holinesse , and abounding in the good works which thou hast prepared for thy saints to walke in , for the glorifying of thy name : we may grow an acceptable temple , for thy continuall dwelling in vs , o lord ; to the vnspeakable peace and comfort , and to the euerlasting blisse and saluation of our soules : through christ our sauiour , amen . lord , let not the darknesse of ignorance comprehend vs. leade vs by the continuall light of thy grace to worke r●ghteousnesse . let vs not sleepe in sinne , o god. quicken our weake soules against earthly sluggishnesse . giue vs the heauenly rest of thy vnspeakable peace , o lord : and nourish vs with thy grace to saluation . lord comfort the needy , the sicke , the prisoned , the tormented , the distressed and helplesse , with the presence of thy grace : and haue mercy vpon them , and vs. pittifully heare our complaints , o deare father , and grant our requests , for thy sweet sonnes sake , our sauiour . finis . how to liue, and that well in all estates and times, specially when helps and comforts faile. perkins, william, 1558-1602. 1601 approx. 75 kb of xml-encoded text transcribed from 55 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-03 (eebo-tcp phase 1). a09439 stc 19728 estc s2275 23230558 ocm 23230558 26411 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. a09439) transcribed from: (early english books online ; image set 26411) images scanned from microfilm: (early english books, 1475-1640 ; 1802:2) how to liue, and that well in all estates and times, specially when helps and comforts faile. perkins, william, 1558-1602. [6], 99 p. printed by iohn legat, printer to the vniuersitie of cambridge, and are to be sold at the crowne in pauls churchyard by simon waterson, [cambridge, england] : 1601. dedication signed: w. perkins. signatures: [pi]³ a-d¹² e². errors in paging: p. 33 and 91 misnumbered 34 and 99. reproduction of 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 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text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng christian life -early works to 1800. 2004-07 tcp assigned for keying and markup 2004-09 spi global keyed and coded from proquest page images 2004-10 andrew kuster sampled and proofread 2004-10 andrew kuster text and markup reviewed and edited 2005-01 pfs batch review (qc) and xml conversion how to liue , and that well : jn all estates and times , specially when helps and comforts faile . printed by iohn legat , printer to the vniuersitie of cambridge . 1601. and are to be sold at the crowne in pauls churchyard by simon waterson . to the reader . good reader , if thou wouldest be saued by thy faith in christ , after death : thou must here liue by it before death . and faith for the time of this life , hath two great vses . the first is to cut off worldly sorrowes and cares . it is the common fashion of men , to multiplie their cares out of measure , and thereby to make their liues most miserable . for first of all , beside necessarie labours , they take vpon them many needelesse and superfluous businesses . secondly their manner is , to care not onely for the labours to be done , but also for the euent and successe of their labours , that they may alwaies prosper and neuer be crossed : but this care belongs to god alone . thirdly they content not themselve ; with their lot and condition , but seeke by all meanes to increase their estate , and to make themselues rich . lastly they exercise themselues not onely in disposing of things present , but they forecast many matters in their heades , and plotte the successe of things to come . now faith , when we haue done the works of our callings according to the prescript of the word of god , saith ( i say ) makes vs commend to god the blessing , successe , & euent therof by prayer and affiance in his promises , not doubting but he will giue vs all things necessary . and if we want the blessing and successe we looke for , yet faith makes vs to renounce our owne desires , and in silence to quiet our hearts in the good pleasure of god. and thus many worldly cares are cut off . secondly , when a man at his wits ende , knowes not what in the world to doe , being ( as it were ) plunged into a sea of miseries , faith giues direction and staies the minde . for when all temporall things faile vs euen to the very skinne and life , faith preserues within vs an affiance of the grace and mercie of god , and the hope of life euerlasting . faith shewes vs hidden things not to be discerned by sense and reason . life euerlasting is promised vs , but we die for al that : we heare of the resurrection , but in the meane season we rot in our graues : we are pronounced blessed , but yet we are ouerwhelmed with infinite miseries : bundance of all things is promised , but for all this we often hūger and thirst : god promiseth to heare vs and to be present with vs , but he seemes oft times to be deafe ( as it were ) at our cries . now then comes faith , which is the substance of things hoped for , and makes vs lift our minds aboue the whole world , to apprehend the inuisible and vnspeakable things of god which he hath reuealed and promised vnto vs. these things i shewe more at large in this small treatise following ; read it at thy leisure , vse it for thy good , and see thou be a doer of them . w. perkins . hab. 2.4 . the iust man shall liue by his faith . in the former chapter the prophet complaines , and expostulates the matter with god , why the iewes the people of god should be oppressed by the chaldeans , the enemies of god. in the beginning of the 2. chapter the lord makes answer to the prophet , and the effect of the answer is this : they shall certenly be deliuered in the time appointed , but they shal not yet be deliuered . vpon this answer the prophet might happily obiect on this manner : how then shall the afflicted iewes be able to liue in the mean season : the lord answers by a distinctiō thus ; the vniust man puffs vp himselfe with vaine confidence , but the iust man shall liue by his faith . for the better vnderstanding of the words , fiue things are in order to be explaned . the first , what is meant by the iust man. iustice mentioned in the word is twofold : the iustice of the law , and the iustice of the gospel . the iustice of the law hath in it all the points and parts of iustice , and all the perfection of all parts : and it was neuer found in any vpon earth except adam and christ. the iustice of the gospel , hath all the parts of true iustice , but it wants the full perfection of parts : as a childe hath all the parts of a man in the infancie , though it want perfection of stature and talnesse . and this kind of iustice is nothing else , but the conuersion of a sinner , with a purpose , will , & endeauour to please god , according to all the commādements of the law. thus was noe iust , iob , zacharie and elizabeth : and thus must the iust man be taken in this place for one that turnes to god , & by grace indeauours to please god , according to the whole law of god in his place and calling . the second point to be considered is , what life is here meant ? as death is here twofold , the first and the second ; so is life . the first is the coniunction of the bodie and the soule , the second is the coniunction of the whole man with god. the first is called naturall , the second spirituall or eternall life : and both are meant in this place . for paul brings this very text to proue the iustification of a sinner by faith ; and iustification is a part of spirituall life : because it is the acceptation of a sinner to eternall life . and for this cause the prophet saith , the iust man shall liue , hauing relation not onely to the time of affliction then to come , but also to eternall life . the third point to be considered is , what is the faith here meant ? and that is iustifying or sauing faith ; because we must liue by the same faith , whereby we are saued . and faith hath his effect not onely after this life , but also in this life . we must liue first by it before we can be saued by it . paul therefore in his own example expounding this text , saith , and in that i liue in the flesh , i liue by the faith of the sonne of god , who hath loued me , and giuen himselfe for me . the fourth point is the construction of the wordes ; and that is two waies . the first is thus , the iust by faith , shall liue : the words by faith , being ioyned vpon the word lust . and then the sense is this : he that is iust by his faith , shall liue , or haue eternall life . the second is thus ; the iust , shall liue by his faith : the words by faith , being ioyned to the words shall liue : & then the sense is this : the iust while he liues in this world , he shall liue by his faith . this latter construction and sense , i rather choose and imbrace , because paul , cuē in this sense brings this text to prooue that life eternall , and consequently iustification comes not by working according to the law , but by beleeuing , and he makes an exposition betweene liuing by faith , and liuing by workes . the fifth and last point to be considered is , how a man should liue by faith . because this last point is of great moment , i will spend some time in the explaning of it . that a man then may liue by his faith , two things are required : the first , that faith be rightly conceiued & grounded in the heart ; the second , that after it is once conceiued , it raigne and rule in the heart . that faith may rightly be conceiued , two things are required . the first is the knowledge of the word of god , for faith stands in relation to the word : & the word alone is the foūdation of our faith . hereupon the word is called the foundation of the prophets & apostles . by light of naturall reason we vnderstand , that the world had a beginning and was made of god. yet cānot reason breed in vs a certen perswasion of this point , but onely the testimonie of the word of god : and therefore it is saide , by faith we vnderstand that the world was ordained by god. and this made dauid say , in god i wil praise his word . furthermore , in the word three things are to be knowne , precepts or commaundements , because they teach obediēce : threatnings , because they restraine disobedience : promises , because they serue to confirme vs in our obedience . againe , promises are either principall or lesse-principall . the maine or principal promise is that , in which god offereth and reuealeth righteousnesse and life euerlasting by christ. within this promise is contained the graunt of remission of our sinnes , of necessarie patience , of the assistāce of the spirit of god , and of all gifts that are inseparably ioyned with faith . promises lesse-principall are concerning deliuerances in temptations , safetie in daungers , health , wealth , libertie , peace , &c. and these must all be vnderstoode with an exception of the crosse and correction : and they shal so farre forth be accomplished as they serue for gods glorie and the good of them that beleeue . now all these heads & points of the word of god must be knowne , and that in some particular sort , that a man may liue by his faith . the second thing required for the right conceiuing of faith is , after the word of god is once known , to trust god vpon his word : yea to depend vpon it , & to build vpon it . this is the first & principall worke of true faith : & it is called by paul the obedience of faith : and it is made the end and scope of the preaching of the gospell : and not without cause . for this is the first and principal honour of god to beleeue him vpon his bare worde ; and thereby to make a cōfession of the truth of god. this the deuill knew right well : and therefore the first thing that he sought to ouerthrow in adam , was his faith in the word of god : and the scope of the first temptation , wherby he assaulted our sauiour christ , was to ouerthrow that faith & confidēce he had in his father : saying , if thou be the sonne of god , commaund that these stones be made bread : but this thou canst not doe : therefore thou art not the sonne of god. that this obedience , which we giue to god by trusting his very word , may be right obedience , it must haue sixe conditions . first of al , it must be absolute , for we must ( as it were ) shut vp our owne eyes , and simply without any more ado trust god vpō his bare & naked word , and suffer our selues to be ledde by it . in naturall things experience is first , and then faith comes afterward . and thomas following nature desired first to feele , before he would beleeue . but god must be trusted , though that which he saith be against reason and experience . thus abraham beleeued god against all humane hope . the secōd cōdition is , that this obediēce must be sincere . for we must trust gods word for it selfe , because it is gods word ; all by-respects set apart . they , which are as the stony groūd receiue gods word and reioyce in it : and yet afterward in time of temptation goe awrie . the reason is , because they receiue the word , & reioyce in it not properly for it self , but in respect of honour , profite , or pleasure , which they looke to reape thereby . iohn the baptist was a burning candle : and the iewes reioyced in his light , onely in respect of the noualtie of it : and therefore the holy ghost saith , they reioyced in it but for a season . the third condition is , that we must trust god not in a part , but in his whole word : and therefore many faile in their faith , that are cōtent to trust him in his promises of mercie & saluation , but list not to beleeue him in his commaundements and threats . the fourth condition is , that we must trust god in his word , with al our hearts , that it may take deepe roote and be an ingrafted word . it is not sufficient for vs to haue a taste of the good word of god , and to receiue it with ioy vnles we thoroughly and soundly build and relie our selues vpon it . the fifth condition is , that this trusting of god must be with an honest heart , that is , with an heart in which there is a distinct and setled purpose not to sinne , but in all things to doe the will of god. the good hearers are they which receiue the word with an honest and good heart . without this can no man possibly liue by faith . he that puts away his good conscience , makes shipwrack of his faith . it is godlinesse alone that hath the promises of this life and the life to come . and none can liue the life of faith , but he that is a iust man. after that men haue made some good proceedings , and doe know the word , receiue it , reioyce in it , & bring forth some fruit : if the heart for all this be euill , it will cause them at length to depart frō god , by distrusting or by denying credence to his word . the sixth condition is , that the obedience of faith must be stable and constant . the lord saith , my soule hath no pleasure in them that withdraw themselues , that is , which for a time beleeue god , and afterward pull backe their foot and goe backe from their faith . seeing this is the right way to cōceiue faith , to know the word of god and to trust him vpon the same word , all such as would liue by faith , must haue their harts kindled with a desire to doe the things before named , specially to giue credence to euery word of god. we may not forsake god for any creature : now we forsake him , when we distrust him in his word . againe not to beleeue god , is very atheisme . for by this meanes god is made a lyar , and his glorie and maiestie is abolished . it is the greatest part of our glorie to beleeue god : as christ saith , he that receiues his testimonie , puts to his seale , that god is true : that is , giues vnto god , as it were , a testimonial of his truth , and thereto puts his hand and seale . and what greater honour can there be then this , that the creature should giue testimonie to the creator ? thus much of the conceiuing of faith : now followes the raigne of faith . the raigne of faith is , when it beares rule & sway in heart and life . for where faith is , there neither thought , will , affection , nor lust raigns , but faith alone . it raignes by two actions . first of all it mooues & makes vs to attend on the calling of god , & yeeld subiection to him in all his commandements . paul saith , that faith establisheth the law : and one reasō is ; because it makes vs doe that which the lawe prescribes . again paul saith , that his weapons are spirituall and mightie , bringing euery thought in subiection to god. now these mightie weapons are the word of god , preached and beleeued . he that is borne of god can not sinne , because the seede of god remaines in him , that is , the word mingled with faith . noah his faith made him build an arke at gods commaundement : after it was made , to enter into it , and not to dare to come out of it till he had warrant from god. abrahams faith made him forsake his cuntrey and kindred at gods commaundement , and goe , he knew not whether . and that good obedience may be performed to euery commandement of god , faith works two things in vs , memorie , attention . memorie , whereby gods word is laid vp in the heart ; that it may be drawne out to vse when occasion shall be offered . attention is , when faith makes vs seriously to consider and to beleeue that the commandement of god is a cōmandement not for forme but in truth , and that it doth indeede pertaine to vs. an example of both these actions of faith we haue in ioseph , who whē he was tempted to folly of potiphars wife , answered , shal i doe this wickednes , and sinne against god. marke here how his mind was filled and possessed with a thought and consideration of gods commandement . the second action of faith wherby it raignes in the heart is , to establish and confirme them that beleeue in their obedience and subiection to god. and this it doth , by presenting gods promises to the minde . for by meanes of them it worketh foure actions in the heart . first of all it makes vs flie vnto the true god alone , whose the promises are . secondly it makes vs to beleeue that god both can and will helpe vs according to our neede . thirdly it makes vs to hope for his helpe , that is , for good successe in prosperitie and deliuerance , or some mitigation of our euills in aduersitie , according to the tenour of his promises . lastly though tēporall blessings faile , it makes vs still to rest on god for mercie and for life euerlasting . and thus at all times it makes god to be our refuge , our castle , our rocke , and tower of defence . thus we see generally how faith raignes . to proceede further : the iust man liues a double life , namely a spirituall life and a temporall , and both of them are led by faith ; as i wil plainly manifest . spirituall life , which is the beginning of eternall life , stands specially in foure things , reconciliation with god , peace of conscience , ioy of the holy ghost , and newnes of life . touching reconciliation with god in christ ; it is reuealed , offered , and giuen vnto vs in the maine promises of the gospel , and in the sacraments : and it is no way in this world made ours and holden of vs , but by our faith . and in the case of our reconciliation with god , faith hath two actions , one to receiue it , the other to assure vs of it . touching the first , faith apprehends and receiues reconciliation on this manner . first of all the spirit of god works in men a gēnerall faith of the law and the threatnings thereof , and it is called the spirit of bondage to feare . because it causeth in vs a sight of our sinnes , an apprehension of gods anger , feare of due and deserued condemnation , despaire of our selues in respect of our selues . this beeing done , the same spirit worketh in vs an other faith called sauing or iustifying faith , and it apprehendeth or receiueth christ with his benefites , by certaine steppes and degrees , and they are specially three . for first of all vpon a thorough touch and liuely sense of our miserie , there ariseth in the minde an earnest and serious meditatiō of the promise of mercie and the benefites therein offered : and it is called the opening or pearcing of the eare . then in the second place there followes a purpose , will , desire , and indeauour to beleeue vpon consideration of the commaundement of god that biddes vs to beleeue and apply the promise to our selues . and further this will and desire shewes it selfe by instant and serious inuocation , which is nothing else but a flying from the condemning sentence of the lawe to the throne of grace for mercie . thirdly after this , there followes in processe of time , a setling and quieting of the minde touching christ and his benefits vpon some assurance thereof , wrought and conceiued in the minde by the spirit of god. and this third degree is called a stablished thought . on this manner come we by degrees to receiue christ for our full reconciliation with god. for , when vpon the commandement to beleeue , we doe in any measure beleeue christ to be our christ , he is our christ indeede according to the tenour of the euangelicall couenant . thus faith apprehending christ for our reconciliation with god , becomes a victorious conquerour & preuailes against the law , satan , hell , death , condemnation , and all our spirituall enemies : and thus euery beleeuer is aboue the law , sinne , hell , death , euen in this life . the second action of faith in the case of our reconciliation with god , is to certifie and assure vs in conscience thereof : and that is done by a practicall syllogisme , which faith frames in the minde on this manner : he that beleeues the gospel , shall haue all the benefits and blessing of god promised therein ; but i beleeue the gospell , and i beleeue in christ : therefore the benefits promised therein , are mine . the major or first part of this reason , is the voice of the gospel : the minor or the second part is the voice of the beleeuing heart , which subiecteth it selfe in wil and affection to the commandement which biddes vs beleeue in christ : and this is the acte of speciall faith . and we may not thinke that this voice of the beleeuing heart is a false alarum . for he that truly beleeues hath his minde and conscience supernaturally inlightened to discerne that he beleeues . the third part , or the conclusion is the foundation of all our ioy and spirituall comfort . for it containes in it the chiefest certentie of our adoption and saluation that can be had in this life , namely the certentie of faith , whence followes in a lower degree in the second place , the certentie that is by workes . and thus doth faith certifie all such as truely beleeue that they are the children of god. out of the former conclusion , or out of the certentie which is by faith , followes a full and liuely certentie of the doctrine of the gospel , worthie consideration ; on this manner . there is a three-fold certentie : the first is certentie of reason or of generall faith , when a man by force of argument is conuicted of the certentie of the doctrine of the bible . this may be in the wicked and vngodly without faith in christ. after this , in the elect by a more speciall worke of gods spirit , followes a faith in christ , and the certentie of iustifying or speciall faith expressed in the conclusion of the former syllogisme . thirdly after this certentie of speciall faith followes an other experimental certentie of the truth of the bible , which also faith concludes on this manner : that doctrine which assures vs to be gods children is certenly of god : but the doctrine of the gospell , beleeued or mingled with our faith , assures vs to be gods children therefore it is of god. the major is graunted of all : the minor is in effect the conclusion of the former syllogisme , and it is knowne by an experience of that spirituall comfort which the godly feele in their hearts . the conclusion sets downe the certentie of the bible vpon a further ground , then any wit or learning of man can attaine vnto without the spirit of grace , namely vpon an inward assurance of our reconciliation with god. of this certentie our sauiour christ speakes notably , if any man will doe my fathers will , that is , beleeue it , and subiect himselfe to it , he shall know [ namely by that comfort which he shall feele vpon his subiection ] of the doctrine , whether it be of god , or whether i speake of my selfe . and paul saith , that the spirituall man , that is , one regenerate by the spirit of god , iudgeth all things . hence it followes , that such as desire to be setled for their religion , and such as desire to be good and profitable students in diuinitie , must first of all humble thēselues and indeauour in their hearts truly to beleeue in christ. because hence flowes the best experience of the certentie and consequently of the vnspeakable excellencie of the bible . thus then we see , how we are to receiue , hold , and inioy our reconciliation with god in christ , by no other thing within vs , but by meanes of our faith alone . and therefore we must haue speciall care , that we may by the vse of gods meanes attaine to a liuely faith . and for this cause we must do two things : first we are to labour to be conuicted in conscience of the certentie of the word . this done , we must thē subiect our wils to the commandement of god that biddes vs beleeue in christ : we must bewaile our vnbeleefe : we must striue against the same , and pray vnto god to confirme and increase our faith , by establishing our hearts in his loue . the second part of spirituall life is peace of conscience , which is nothing else but a cōstant & stable tranquilitie of minde , when the cōscience doth not accuse but excuse : and when neither hell , death , condemnation , nor any danger is feared ouermuch . this peace was in dauid , when he said , i laid me down & slept , and rose againe , in the middest of manifold daungers . this peace is of great excellencie , for it is the peace of god : it is one part of the kingdome of god : it passeth all vnderstanding : it is in stead of a guard to keepe our hearts & minds in christ. now this excellent peace springs out of our faith , whereby we beleeue our reconciliation with god . rom. 5.1 . beeing iustified by faith we haue peace with god. 1. chron. 20.20 . trust in the lord and ye shall be secure . yea , as our faith is , so is our peace : no faith , no peace : liuely faith , liuely peace : constant faith , constant peace : faith in life , peace in life : faith in death , peace in death : so as we may say with simeon ; lord , now lettest thou thy seruant depart in peace . the third part of spirituall life is , the ioy of the holy ghost : and that is to reioyce in god because he is our god , and in christ because he is our christ. and this kind of ioy is not taken from vs or abated in afflictions , but rather increased . rom. 5.3 . we reioyce in tribulatiōs . and hebr. 10.34 . ye endured the spoyling of your goods with ioy . now , our faith in the promise of life is the mother and breeder of this ioy , which ariseth of that happie and blessed conclusion that faith frames in the mind ; i beleeue : therfore the blessings of god promised in the gospel , are mine . thus saith saint peter , beleeuing ye reioyce with ioy vnspeakable and glorious . again the continuance and increase of our faith , is the increase of this ioy . the last part of spirituall life is , newnesse of life and conuersation , whereby we are borne anew , and made new creatures : not because the substance of bodie and soule is changed , but because the image of god is restored . now this change both for the whole and for the parts thereof , is by faith . touching the whole : men as they are new creatures haue their beginning from the word of promise , or from christ crucified who is propounded in the promise , and that as the said word , or christ is apprehended by faith . act. 15.9 . your hearts beeing purified by faith . 1. ioh. 3.3 . he which hath this hope , purifieth himselfe . 1. pet. 1.22 . your soules are purified in obeying the truth . and again , being borne anew of the immortall seede of the word . the parts of newnesse of life are specially three : true wisedome , good affections , good workes . true wisdome is to aduise of good things , and to vse good meanes for the execution thereof . this wisdome ariseth of our faith in the word of god. dauid saith he vvas vviser then his teachers , and vviser then the auncient : and he renders the cause therof from the worke of his faith . for thy testimonies are euer with me , and they are my meditation . out of the same fountaine spring all good affections . the loue wherby we loue god , comes of our faith , beleeuing the loue wherewith god loueth vs. the perswasion of the forgiuenesse of many sinnes in the woman that washed christs feete with her teares , caused her to shewe much loue to christ. godly sorrow , when the heart is grieued properly for the offence of god , ariseth of faith apprehending and beleeuing the mercie of god in christ. and in euery good worke , there is a threefold action of faith required . first there is required an acte of generall faith , which is to beleeue that the worke to be done in his kind pleaseth god . rom. 14.23 . vvhatsoeuer is not of faith is sinne . the second is an acte of iustifying faith , which is to purge the heart , and to cause it to bring foorth the good worke to be done . psal. 116.10 . i beleeued , therefore i spake . the third is also an act of iustifying faith , and that is when the worke is done , to apprehend christ who by his merit is to couer the defect of the worke : because no work of ours can please god without remission of sinne . thus newnes of life with all the parts thereof , hath his offspring of our faith . yea after that a man is once made a new creature , faith giues him his life and sense : faith is the eye of the minde , whereby we behold christ in the word and sacraments . by this faith abraham saw the day of christ and reioyced . with this eye we may sufficiently beholde christ ; and bodily sight in this case is not necessarie for the time of this life : therefore christ saith , blessed are they which haue not seene and haue beleeued . againe faith is the hand of the soule , whereby we lay holde on christ and receiue him with all his benefits . it is the mouth of the heart , whereby we feed on christ , eating his bodie and drinking his blood to eternall life . it is the feete of the soule , that makes vs walke with god. lastly it is a means to bring vs into familiaritie with god. for it is an eare whereby we heare god speak to vs in his word ; and it is as it were the tongue of the soule , whereby we speake to god by inuocation of his holy name . to goe yet further , spirituall life is most of all manifest in afflictions and temptations , in the bearing whereof faith raignes : and that by a threefold action . first of all it makes vs to depend on gods promises , and to trust god without limitation . for it doth not limit god to any set time of deliuerance , but leaues all to god. he that beleeues , doth not make hast . daniel waited 70 yeares for deliuerance out of captiuitie in babylon , and then finding the time of deliuerance to be at hand , he praied to god for the same . againe faith doth not limit god to any meanes of deliuerance . god made promise to abraham of a blessed seede . for the verifying of this promise he gaue him isaac in his old age . this don , he commands him to offer his onely sonne in sacrifice . a grieuous crosse : for by this meanes all hope is cut off , touching the promised seede . yet by faith abraham still beleeuees the promise , and that in the very offering of his sonne . lastly , faith doth not limit god for the measure of affliction . iob saith , he will trust in god , though he kill him . it was a grieuous affliction for dauid to be driuen out of his kingdome by his owne son , yet marke what he saith in the flight : if he say , i haue no delight in thee , behold here i am , let him doe vnto me as shall seeme good in his eyes . the second action of faith is to make vs beleeue the promises of god , when we feele the contrarie , and in one contrarie to beleeue an other . whē we feele our owne sinnes , it makes vs beleeue our iustification : when we feele our wretchednesse and miserie , it makes vs beleeue our happinesse : when we feele nothing but death , it makes vs beleeue our eternall saluation : when we apprehend gods anger and feele him to be our enemie , it makes vs to apprehende his mercie and to beleeue his fatherly kindnesse . when christ was forsaken of god , he euen then by his faith beleeues god to be his god. the third action of faith in afflictions , is to assure vs of gods presence , and to beholde him with the eyes of faith . thus dauid saith , i haue set the lord alwaies before me : for he is at my right hand . moses left egypt and feared not the wrath of the king : because he saw him that was inuisible . when the seruant of elisha feared ouer much the host of the king of syria that compassed the towne of dothan , the prophet praies to god for him that his eyes might be opened , to see the fierie charets of the angels of god protecting him : and we likewise are to pray to god , that the eyes of our minds may be opened to beleeue and to acknowledge the same or the like protection . and thus are men to liue by faith in the midst of their afflictions . by this which hath beene said , we are admonished first of all to acquaint our selues with the promises of god , as they are recorded in the bookes of the prophets and apostles : secondly at all times to build vpon them by our faith , and not to suffer our selues to be drawne from them , though all temporall blessings of god faile vs , yea health and life it selfe . this is to arme our selues with a shield against all the fierie darts of the deuill , and to put on a breast-plate that will saue the heart and life , though otherwise in temptations we be grieuously maimed and foyled . thus much of spirituall life . that our temporall life is lead by faith , i make it thus manifest . temporall life is preserued and maintained by an honest calling : euery calling hath his labour & work : and the labour of all callings hath miserie and trouble for his companion and fellow ; and in all these faith raignes and beares the sway in them that beleeue . for the first , that is for the choosing and holding of our callings with good conscience , there is required a double vse of faith . for we must haue a faith , wherby we must be assured that our callings are good & lawfull in themselues : as paul saith , vvhat soeuer is not of faith , is sinne . for the setling of this faith , this rule must be remembered , that offices and callings which serue to preserue the good estate of any familie , church , or commonwealth , are lawfull and of god : because these are estates ordained of god , and established in the commaundements of the morall law , specially in the first , fifth , and sixth commandements . againe faith is required , wherby euery man must beleeue that the calling in which he is , is the particular calling in which god will be serued of him . for vnlesse the conscience be setled in this , no good worke can be done in any calling . and for the better establishing of the conscience , an other rule must be remēbred , that they which are furnished with gifts for their callings , namely aptnesse and willingnes , and are thereunto called or set apart by men whome it concernes to call , are indeede called of god. thus the elders of ephesus , hauing gifts to feede , and being not called of god immediatly , but by men , are said to be made ouerseers by the holy ghost . and paul saith , that god committed not onely to himselfe but also to timothie the ministerie of reconciliation : and yet was timothie not called immediatly of god , but by men . and thus , in all other offices and conditions of life , he that hath gifts sit for his place , and is in good manner called thereto by them whose dutie it is to call , may assure himselfe , that he is called of god. and from this double faith & perswasion , that our calling is lawfull in it selfe , and lawfull or pleasing god in respect of vs , ariseth an assurance of the presence of god , and of his protection , whē we walke in the duties of our callings . in the labour and worke of our calling there is required a double action of saith . the first is to order our labours , that they be done in good manner , that is , in obedience , and to good endes , that is , to gods glorie , and to the good of men with whom we liue . in this respect is nohe said to build an arke by faith , and good princes to order their commō wealths , & in way of protection to make warre with their enemies : and thus must euery man of euery office , calling , trade , occupation , doe his dutie by faith . the second action of faith is , in our daiely labours to restraine & moderate our care . men commonly take vpon them a double care ; one is to doe the workes and labours of their callings ; the other is to procure a blessing & good successe to their foresaide labours . but faith in gods word where it raignes , it stirs vp the hearts of men onely to the first care , which is in the performance of their painefull labours and duties , and it restraines them from the second , causing them to leaue it to god. for when men haue done the dutie that appertaines vnto them , thē faith makes them without any more adoe , to waite for a blessing on god . to this purpose the holy ghost saith , cast thy burthen on the lord and he shall nourish thee . againe , be nothing carefull , but in all things let your requests be shewed vnto god in prayer and supplication with thanksgiuing : & , cast your care on god. now this faith , wherby we depend on god for the successe of our labours , hath an infallible ground , namely , that god best knowes our wants , and he will giue vnto vs all things which he in his wisdome knows to be necessarie . christ saith , your heauēly father knoweth that you haue neede of these things , that is , food and rayment . againe , he careth for you : & , nothing shall be wanting vnto thē that feare god. if men would by faith build on these promises , they should not neede like drudges of the world to foyle and spend themselues , & the best part of their daies in worldly cares , as they doe . for they should haue a greater blessing of god with lesse care , if they would trust him : and they should haue farre more time then they haue to care for heauen and heauenly things . thirdly and lastly , euery calling since the fall of adam hath miserie and affliction to be his companion . and for the quiet bearing of the miseries of euery calling , faith is of great moment . for it workes patience by perswading and setling our mindes in two things : the first , that god is well pleased with vs , and that we are reconciled to god in christ : the second , that all our miseries shall in the ende turne to our good & euerlasting saluation . and where these two perswasions take place , there is contentation in any estate . thus much for the meaning of the text : nowe followes the vse . the first and principall vse concernes the information of our iudgement , in the maine point of our saluation . for hence paul hath taught vs to gather , that a sinner is iustified before god by his faith , without the workes of the lawe . and he disputes on this manner : if a sinner be iustified by faith , he is not iustified by the lawe : but a sinner is iustified by faith : therefore he is not iustified by the law . the conclusion is propounded in the eleuen verse of the 3. chapter to the galatians . the major is confirmed in the 12. verse by the diuers manner of iustifying : the law ( saith paul ) iustifieth by doing , not by beleeuing : and faith iustifieth not by doing , but by beleeuing . the minor is confirmed in the 11. verse by the testimonie of the prophet habacuk : the iust shall liue by his faith . and whereas the papists of our time say that paul in this argument disputes onely against such workes of the law as are done by nature , but not by grace : they erre and are deceiued . for he opposeth not workes of nature and works of grace , but workes and faith doing and beleeuing : and the prophet saith very plainely , and marke it ; that the iust man , who is a doer of the workes of grace , is iustified and liues not by his workes , but by his faith . againe , where they make a double iustification ; one whereby a sinner is made a iust man , the other whereby a iust man is made more iust : and teach that the first is by faith without works , and the second by faith and workes , they erre likewise . for not onely a sinner vnconuerted , but the iust man stands iust , and is still iustified by his faith without his workes . paul when he alleadged this text knew but of one iustification , whether we respect the beginning or the continuance and the accomplishment thereof . secondly , hence may be learned the right way of reformation of our liues . in this reformation two things are required : an examination , and a change . if we examine our liues by this text , we shall finde two maine faults and aberrations in the liues of men . the first is , that they reiect & put away the rule of direction that serues for the ordering of their liues . and this they doe , when they doe not beleeue and trust god in his word . and we may not thinke , that this our vnbeleefe is a small matter : because it is a mother sinne of all other sinnes : and it is the principall law of the kingdome of darknes , not to beleeue god. hereupon our enemie satan endeauoured by all meanes to imprint this lesson of vnbeleefe in the mindes of our first parents : and hauing effected his purpose , he euer since endeauoured to make this sinne to raigne in the liues of men . it raignes commonly by seauen especiall fruits or sinnes . the first is atheisme , when men denie god and his word . atheisme hath two parts : epicurisme and temporising . epicurisme is , when men contemning gods commādements , threatnings , promises , care for nothing but meat , drinke , and pleasures . temporising is , when men imbrace religion on-so farre forth as they are forced by lawes and times , and no otherwise . these are the common sinnes of our daies . the second fruite is heresie , and that is , when men distrust god in some article of faith . this fruit abounds in this last age of the world : because in these times the deuill hath reuiued the heresies of the former ages . the third fruit is apostasie , and that is when men chaunge their faith and religion . and this change is made , when the euill heart of vnbeleefe causeth them to depart from the liuing god. this hath beene the fault of the people of this land in the daies of persecution . the fourth fruit is hypocrisie , which is to make a shew and pretence of faith , and to want the power of it in honest and godly conuersation : or againe , hypocrisie is nothing else but the vnbeleefe of the heart couered ouer with the false appearance of faith . and it is the common sinne of these times , in which a formall or ceremoniall faith and ceremonial repentance beare a great sway . for mē make the highest degree of profession that can be , when they come to the lords table : and yet afterward take to themselues libertie to liue and doe as they list . the fifth fruit is carnall securitie , when men vpon cōtempt of the iudgements of god , and threatnings of his word , goe on still in their sinnes , flattering and soothing themselues . thus the sonnes in law of lot , when they heard of the destruction of sodome , esteemed it but as a mockerie . thus did the iewes make a league with hell and death , and saide with themselues that the scourges of god should not come at them . and in this last age of the world , men shall wholly addict themselues to pleasures and profits , thinking nothing of any iudgement of god , till vengeance befall them . the sixth is wilfull ignorance of the will and word of god. for the deuill blinds the mindes of vnbeleeuers , that the light of the gospel shine not vnto them . this is the fault of our common people , who commonly hold an opinion , that it belongs not to thē to know the word of god : because they are not learned ( as they say : ) or because they haue other businesse to thinke on . the last fruit is worldlines , and that is when men mind nothing but worldly matters . and this comes of the want of faith in the prouidence of god. these are the principal fruits of vnbeleefe , whereby it may easily be discerned and discried where it is . and if any man thinke himselfe to haue a fulnesse and perfection of faith , as many doe ; euen this one thing is a sufficient argument of his vnbeleefe . for it is the first stepp to faith , to see in our selues the wāt of faith . the second maine aberration in the liues of men is , that they set vp false rules to order their liues by : and they are foure . the first is the light of naturall reason . for many are of opinion , that it is sufficient to the pleasing of god , if they liue ciuilly , that is , doe iustice to euery man , and liue peaceably , hurting none . this is the blinde diuinitie of the world , that if they carrie themselues thus and thus , whatsoeuer their sinnes be , god will hold them excused . but they are farre wide : for in a life acceptable to god , faith is required ; the light of reason will not serue the turne . paul saith , the wisdome of the naturall man is enmitie to god : and he can not discerne the things of god. the pharisies had ciuil iustice and goodnes : yet saith christ , except your iustice exceede theirs , ye cannot enter into the kingdome of heauen . the second false rule is sense , that is , seeing and feeling : by this men commonly liue . if we enioy the good blessings of god , health , wealth , libertie , peace , honour , good report , then we can trust god : but if he withdraw his blessings and present himselfe to vs with an emptie hand , we trust him no longer , nay we murmure and despaire , and without feare of god vse any vnlawful means to releeue our selues . thogh we haue his pretious word , yet doe we not trust him vpon on his bare and naked word , vnlesse withall he lay downe vnto vs some good pawne , and make vs to feele and enioy his good blessings . againe if any man , that is our friend , make promise of helpe or deliuerance in any danger , we rest content and finde our selues much eased thereby : and yet the promises made by god in his word of helpe and deliuerance , though they be often read vnto vs , and often vrged , breede not the like contentation . he that on his death-bedde hath commended his children to some trustie friend , departs more quieted in minde , then if he had commended them without helpe of friend to god their best father . a man vpon good securitie lendes to an other , an 100. pounds hoping for the principall with the increase at the yeares ende : yet dare he not skarse deliuer an 100. pence to the poore members of christ , vpon the promise and bond of god himselfe , who saith , he that giues to the poore , lends to the lord , and he will returne the said gifts with a blessing . now all this comes to passe , because men rather trust them whome they see , then god whom they neuer saw moreouer it is a propertie of them that doe indeede beleeue , to iudge their estate by feeling : but herein they deceiue themselues . for we must liue by faith and not by feeling : and feeling is often deceitfull . because such as finally fall away from god may haue a feeling , or tast of the good word of god , and of the powers of the life to come . the 3. false rule is false faith , which is without or against the word . thus the turke liues by his false faith : the iew by his : the papist by his for he beleeues as wel the traditions of men , as the word of god , and he puts his trust not onely in god , but also in the creatures , namely saints and angels . thus also do magitians , sorcerers , witches , inchaunters , whatsoeuer they doe , by a satanicall faith in that couenant which they haue made with the deuill . and such persons as aske counsell of witches and wizzards , called cunning men and women ; help themselues onely by their false faith . for when they vse charmes or spells , or like satanicall ceremonies , they cōmonly finde successe and are helped of the euills that betide them . and that comes to passe on this manner . in the vse of the foresaide ceremonies prescribed and deliuered by witches , they haue a blind and erronious faith : vpon their faith followes a satanicall operation in effecting of the care desired for charmes or spells beeing but wordes haue no vertue in them to ease or help man or beast , either by creation or by any ordinance of god in his word : and therfore the effect they haue , is by the power of the deuill vpon mans faith . let our common people thinke on this , who though they much boast of their faith in christ , yet when they are in any extremitie or danger , very commonly practise this satanicall faith . the last false rule is , the lust of the heart : and by this rule doe most men square their liues . the lust that cōmonly rules is threefold : lust concerning bodily pleasure , lust of worldly wealth , lust of honour , as s. iohn saith , whatsoeuer is in the world , is the lust of the flesh , the lust of the eye , and the pride of life . thus much of the examination : now followes the change . that we may change our liues in respect of vnbeleefe , foure things are required . the first is , that we must acknowledge and bewaile our vnbeleefe with the manifold fruits thereof . and we haue good cause to doe so . for by vnbeleefe the deuill erects his kingdome in mens hearts , and workes his pleasure in vs and vpon vs. secondly vnbeleefe corrupts & defiles all our actions whatsoeuer , though otherwise they be good and lawfull in themselues . paul saith , that to vnbeleeuers all things are vncleane , yea their minds and consciences are defiled . thirdly vnbeleefe depriues vs of the good blessings of god which otherwise we might enioy . if ye beleeue not , ye shall not be established , saith the prophet . in capernaum christ could doe no great wonders by reason of their vnbeleefe . lastly vnbeleefe plucks downe vpon men the plagues & iudgements of god. moses and aaron were barred the land of canaan for their vnbeleefe . a certaine prince was troden to death in the gates of samaria , because he would not beleeue the word of the lord by the mouth of elisha . zacharie was dumbe for a time because he would not beleeue the message of the angel . many at this day , when the iudgements of god lie heauie on them , say presently they are fore spoken , and they crie out on this or that suspected witch . but such persons are often deceiued . for the great witch that doth them all the hurt , is the vnbeleefe of their hearts whereby they distrust god in his word : and this sinne alone , if there were no witches in the world , is sufficient alone to prouoke god to plague and punish vs sundrie waies , and that grieuously . therfore let vs with bitternes of heart bewaile our vnbeleefe : and the rather , because it is a steppe to faith to acknowledge the want of faith . the second thing to be done , is to make examination whether we be in conscience conuicted of the certentie of the word or no. if we be not , we must labour to be cōuinced . because that naturall atheisme , whereby we doubt whether the bookes of the prophets and apostles be the word of god or no , hinders the certentie of faith . for the setling of the conscience in this point , these arguments may be vsed . the first : it is a principle in nature that there is a god : if there be a god , nature can say he is to be worshipped : if he be to be worshipped , he hath reuealed himselfe and his will to man , for otherwise he cannot be worshipped . and this reuelation is to be found in the writings of the prophets and apostles , and in no other writings of men : because we finde the doctrine of scriptures to be agreeable to the very nature and maiestie of god , and so is no other doctrine or learning whatsoeuer . for it is the most auncient , and all other religions come far short of it . it is one and the same , euermore consenting with it selfe , without chaunge or alteration . the apostles agree with the prophets : the prophets with moses : and all with the first reuelation made at the creation againe a it discouers and reueales the secret thoughts of men , that no art or learning can discouer : and this argues that it was penned by him who is the searcher of all hearts . the second argument is a wonderfull euidence of the truth , not to be found in any other writings in the world . this euidence stands specially in eight things the first is , that the writers of scriptures fully and plainely set downe their owne faults , yea their chiefest faults , not sparing to shame themselues in mans reason : and this argues , that in writing they were guided by the spirit of trueth . the second is , that the books of scriptures containe many mysteries aboue the reach of mans reason , yet not against reason : because we may discerne a truth in them , and that by grounds & principles of reason . the third , that the speeches of scripture aime not at by-respects , but simply and absolutely giue and ascribe all glorie to god alone . the fourth is , that the scriptures containe full and perfect doctrine for the pacifying , setling , and directing of the conscience in all things . the fifth is , the holinesse and puritie of the law of moses , in that it accuseth and condemneth all men of sinne , and prescribeth perfect righteousnes . herein it surpasseth the laws of all countries , common-wealths , kingdomes , whatsoeuer . the sixth is the wisdome that appeares in the pollicie or gouernment of the common-wealth of the iewes set downe by moses . the seuenth is a reconciliation of iustice and mercie propounded in the gospel . for in christ iustice and mercie meete , and iustice after a sort giues place to mercie . the eight thing wherein this euidence of trueth appeares , is the consent of scripture with it selfe : for doctrine agrees with historie , and euery part with euery part . this manifold euidence of truth shewes that scripture is from the god of truth . if any say , that they finde no such euidence in scripture , i answer it is their owne fault : for if they would seriously read the scriptures with praier to god , it would appeare . the third argument is the efficacie of the word : which appeares on this manner . gods word is flat contrarie to the nature and corrupt disposition of man : and yet for all this , when , being preached , it conuinceth and condemneth men of sinne ; it turneth and conuerteth them to it selfe , and causeth them to liue and die in the loue and obedience therof . this could it neuer doe , vnlesse it were of diuine operation . the fourth argument is , that the prophets and apostles wrought miracles for the ratifying and confirming of their doctrine . now these miracles surpasse the strēgth of nature , and were immediately from god : and therefore the doctrine thereby confirmed , was also of god. the fifth and last is , that the writings of the prophets and apostles containe many prophecies or predictions of things to come , that none could foresee or foretell , but god. the name of iosias & his doings are foretold 330. yeares before he was borne . cyrus & his doings are mentioned more ▪ then an 100. yeares before his birth : now these and the like prophecies argue that the whole doctrine is of god. by these and like arguments , are all that inwardly doubt of the word of god , to settle and stablish their consciences . this done : then followes the third point , and that is , that we must search and inquire what is the substance and scope of the worde of god . the scope of the whole bible is christ with his benefits , and he is reuealed , propounded , and offered vnto vs in the maine promise of the word : the tenour whereof is , that god will giue remission of sinnes and life euerlasting to such as will beleeue in christ. to this main promise , god hath added a maine commaundement , which biddes vs to beleeue the said promise , or to applie christ with his benefits vnto our selues . now then our third dutie is , to subiect our hearts and wills to this commaundement that biddes vs beleeue in christ. this is the subiection of faith , of which two things must be obserued . one is , that this is the first subiection that we can giue to god , to trust him vpon his promise for the pardon of our sinnes , and for life eternall . and from this subiection of faith ariseth our subiection to the whole word . in christ are all the promises of god , yea and amen : the law and the obedience of all the commaundements thereof is established by faith : without christ no good thing can be done . the second point is , that this subiection is easie in respect of that subiection which the law requires . the perfect obedience of the law is impossible to all men except christ , yea to such as are borne anewe of the holy ghost , though for the time of this life , they desire it neuer so earnestly . yet faith in christ and repentance is so farre forth possible to all that will and desire it , that whosoeuer doth seriously but wil to and be conuerted , doth indeede beleeue and is conuerted , and doth please god , and shall not perish eternally ; although the beginning of this faith and conuersion be weake ; so it be in truth and not counterfeit . isa. 1.19 . if ye will and obey , ye shall eate the good things of the land . luke 11.13 . your heauenly father giueth the holy ghost to them that desire him . math. 11. my yoke is easie and my burden light . therefore let vs trie our selues whether we haue a will to subiect our selues to the word of god , that biddes vs beleeue in christ. neuerthelesse we may not thinke that this will to beleeue is in our power . for it is by the speciall mercie of god stirred vp in the hearts of the elect , by the operation of the holy ghost . the fourth and last thing in this change is , that faith in christ , or in the word beleeued , must raigne and rule in the heart : bringing the whole man in subiection to the whole word of god . and this faith in christ doth : because when it is once setled in the heart , it workes in vs a ful and setled faith of euery part of the word of god ; namely of his precepts and of his threats . here then our dutie is to subiect our selues by meanes of our faith to the whole word : and to suffer nothing within vs but it alone to beare sway . this is the will of god : let the word of god dwell in you plentifully . the good groūd yelds it selfe & giues place , that the seed may take deepe roote . it is a blessed thing to haue the kingdome of god erected in our hearts : now this kingdome is erected , when the word of god keepes all the powers of bodie and soule in subiection . and when our faith in christ brings our thoughts , affections , words , deedes , sufferings in subiection to the word of god , then we liue by faith . the third vse followeth : in that we are to liue by our faith , we are taught to seeke for knowledge of the wil and word of god , & daily to increase in the same knowledg ; specially to acquaint our selues with the commaundements of god that concerne vs , with his promises , and threatnings . for faith is the life of our soules , & the word is the life of faith : because it is first kindled and afterward confirmed by the hearing of gods word . again the word moderates our faith , that we beleeue not more then we should , or come short in beleeuing . the word therefore that serues thus to limit our faith , must be knowne in his seuerall heads and points . fourthly , hence we learne how we are to cary our selues in greatest dangers , as in the time of plague & pestilence , in the time of famine , in the time of warre & bloodshed , in the time of our last and deadly sicknes . we haue then neede of great helpe : and the onely way is then to stay our selues and establish our hearts by our faith on gods promises . it is the very scope of this text to teach this one point of doctrine to the iewes , beeing now oppressed by the babylonians . dauid in danger , and christ in the time of his passion , by their faith commende their spirites into the handes of god. of the martyrs and saints of god , some were by their faith imprisoned , some racked , some stoned . faith in perilous times is of great vse . first , when a man is halfe dead , it quickens and puts life in him , as dauid saith , remember the promise made to thy seruant , wherein thou hast caused me to trust : it is my comfort in my trouble : for thy promise hath quickned me . vnderstand here the promise as it was tempered and mingled with his faith . againe faith in the times of daunger doth as it were sense and compasse vs with the promises of god. this may be gathered by the opposition that is betweene these wordes and the former . the vniust man puffs vp himselfe ; saith the prophet , or builds towers of defence to himselfe : but the iust man onely beleeues : and that shall be to him in stead of all the towers in the world . for it brings vs vnder the presence , wing , and protection of god : it makes him to be our safeguard and tower of defence . this doctrin is to be thought on the rather ; because , though we now inioy peace and other blessings of god , yet our common sinnes and especially our vnbeleefe , calls downe for the great and grieuous iudgements of god. moreouer , hence we are taught that euery man must haue a faith of his owne , the iust man shall liue by his own faith , saith the prophet . and good reason : for euery man is a creature of god and must doe his homage to god by beleeuing in him : & because euery man hath neede of christ for himselfe : therefore must euery one haue a faith of his owne to lay holde on christ. it may be obiected , that some time the faith of others hath saued men . mark. 2.5 . vvhen christ saw their faith , he saide to the sicke of the palsie , thy sinnes are forgiuen thee . and , iam. 5.6 . the prayer of faith shall saue the sicke . i answer , that the faith of one man may be a meanes to procure health of bodie and other temporall blessings , yea faith vnto others : yet cannot any man receiue pardon of sinnes , and eternall life but for himselfe . therefore when it is said in the first place , vvhen he saw their faith , the faith of the palsie man must not be excluded but included : and the place of iames speakes onely of the bodily health . againe , it may be alleadged , that seeing we are iustified by the iustice of an other , namely of christ : we may also be iustified and saued by the faith of an other . i answer , that the reason is not like , because the obedience of christ is both his and ours : his , because it is in him : ours , because it is applied vnto vs by god , and receiued by our faith : and the like can not be saide of the faith of any other man. thirdly it may be alleadged , that infants haue no faith of their owne . i answer , there be three opinions touching infants faith . the first , that infants haue actuall faith wrought in them by the holy ghost : because it is said , mat. 18.6 . whosoeuer offendeth one of these little ones that beleeues in me . but this opinion seemes to be an vntruth : because faith presupposeth vnderstāding and knowledge , which infants want . againe , if infants receiued to beleeue when they are young , they would , no doubt , shew it when they come to be of yeares : but faith they shew none , vnlesse they attaine vnto it afterward by diligent teaching and instruction . and the place in matthew may be vnderstood of men of yeares , who if they haue contrite and humbled hearts , are little ones beleeuing in christ. againe , children after some yeares by good education and instruction , may attaine to some knowledge and consequently to faith . thus timothie was brought vp in the scripture of a childe . the second opinion is , that all places of scripture intreating of faith are to be vnderstood of men of yeares , and that children are saued by some other vnknown and vnspeakeable way without faith . i somewhat doubt of this : because it is said , vvhosoeuer beleeueth not is alreadie condemned . againe , vvithout faith it is impossible to please god. the third opinion is , that children haue faith after a sort : because the parents according to the tenour of the couenant , i will be thy god , and the god of thy seede , beleeue for themselues and their children ; and therefore their faith is not onely theirs but also the faith of their children . hence it is that the scripture saith , if the roote be holy , the branches are holy : and , if ye beleeue , your children are holy . according to humane law , the father and his heires are but one person , the father couenanting for himselfe and his children : what then should hinder , that the father might not beleeue for his child , and the child by the parents faith haue title to the couenant , and the benefits thereof . it is alleadged , a that by this meanes children shall be borne beleeuers , and so be conceiued and borne without originall sinne . i answer : beleeuing parents sustaine two persons : one , whereby they are men : and thus they bring forth children hauing mans nature with all the corruptions of nature . the other , as they are holy men and beleeuers : & thus they bring forth infants that are not so much their children as the children of god. and infants are gods children not by vertue of their birth , but by meanes of parents faith , which intitles them to all the blessings of the couenant . children proportionally sustain a double person : if they be considered in and by thēselues , they are conceiued and borne in originall sinne . if they be considered as they are holy and beleeue by the faith which is both theirs and their parents faith , and consequently haue by this means title to christ and his benefits ; originall sinne is couered , and remitted . if it be said , that by this meanes all children of beleeuing parents are the children of god ; i answer , that we must presume that they are all so ; leauing secret iudgements to god. to this third opinion i most incline : because we are to iudge , that infants of beleeuing parents in their infancie dying are iustified , & i find no iustification in scripture without faith . and this hath beene the iudgement of auncient fathers . aug. serm . 14. of the words of the apostle . how ( saith he ) doe infants beleeue ? by the faith of the parents . if by the faith of parents they be purged , by parents sinne they are polluted . the bodie of sinne in the first parents begot them sinners : and the spirit of life in their latter parents did regenerate them to be beleeuers . bernard , epist. 77. saith , among the nations as many as were faithfull , if they were of yeares , we beleeue that they were clensed by faith and the sacrifices , and that the parents faith alone auaileth for children , yea that it is sufficient for them . againe , it is meete and for the honour of god , that to whome age denies their owne faith , grace should graunt to them a benefit by the faith of an other . thus then it is manifest , that euery person must haue a faith of his owne . hence we learne , that the doctors of the romish church erre and are deceiued , a when they teach , that a man may rest himselfe in the faith of his teachers , beleeuing in sundrie things only as the church beleeues , though he knew not distinctly what is the faith of the church . againe , here the popes pardons fall to groūd . for in vaine doth the pope by the power of the keyes , apply the meritorious works and the satisfactorie suffrings of one man to an other , considering euery man is saued onely by his owne faith . the wise virgins professed that they had oyle no more then serued their owne turnes . they knew not the popish doctrine , that men might haue good works enough for themselues , and an ouerplus for others . hilarie gathereth hence , that one mans good workes cannot be applied to an other . hierome saith , euery man shall receiue a reward for his owne workes : and that one mans workes cannot couer another mans faults in the day of iudgement . the speech of leo may stoppe the mouths of all papists . though ( saith he ) the death of the saints be preticus in the sight of god , yet the killing of no innocent is the reconciliation of the world . the righteous haue receiued crowns but they haue not giuen crownes . and the fortitude of beleeuers ministers examples of patience , but not gifts of iustice . for the deaths of them all were priuate or particular : neither did any of them by his funerall discharge another mans debt : considering among the sinnes of men , christ our lord is onely found in whom all are crucified , dead , and buried , and rise againe . paul indeede saith to the corinthians , that he desired to be bestowed for their soules : and , that he suffers all things for the elect : but this he speakes in respect of his apostolicall ministerie , and not in respect of any workes of satisfaction , performed by him in the behalfe of others . againe he saith , i beare in mine owne body the remainders of the sufferings of christ : but these remainders are the sufferings which euery man must beare for himself for euery disciple of christ , must take vp his own crosse , and so accomplish the sufferings of the whole mysticall bodie . thirdly by this we learne , not to relie on the gifts , suffrages , and praiers of others : but to seeke for a sufficient & liuely faith of our owne . the foolish virgins that supposed they might haue furnished thēselues with sufficient oyle of the wise virgins , were vtterly disappointed . therfore the speech of the papists is to be detested : namely , that the suffrages of the liuing , that is , their fastings , prayers , almes , masses , &c. do three waies helpe the dead , by way of merit of cōgruitie , by way of intreatie , and by way of satisfaction . lastly here we learne that faith and the iustice of good conscience must alwaies goe together . and for this cause it is not said , that man liues by faith , but the iust man. let all protestants learne and remēber this . for it is gods commandement that we should ioyntly keepe faith and good conscience . and it is a common offence to atheists , papists , worldlings , that such as pretend faith , faile in the righteousnesse of good conscience . some it may be , will say , that it shall suffice for thē to call vpon god when they are dying , and to die by faith . i answer , that we must not onely die and be saued , but also liue in this world by our faith . finis . notes, typically marginal, from the original text notes for div a09439-e140 luk. 1. ● ; iob 1. ● . rom. 1.17 . gal. 7.11 . gal. 1.20 . gal. 3.11 , 12. eph. 1.18 . heb. 11.3 . psal. 56.4 . rom. 1.5 . math. 4.3 . rom. 4.18 . luk. 8.13 . ioh. 5.35 . iam. 1. ●● . luk. 8.15 . 1. tim. 1.19 . heb. 3.38 . heb. 10.38 . joh. 3.31 . rom. 3. ●● . 2. cor. ●● ● . ioh. 3.9 . heb. 1● . 7 . gen. 8.16 . psal. 119.11 . act. 16.31 . gen. 39.9 . 〈◊〉 . ● . 15 . psal. ●● . ● . 1. ioh. 3.23 . heb. 4.16 . isa. 26.3 . 1. ioh. 5.4 . ioh. 7.17 . 1 cor. 2.14 . psal. 3.5 . phil. 4.7 . rom. 4.17 . phil. 3.1 . 1. pet. 1.8 . psal. 98.99 . luk. 7.47 . ioh. 8.56 . ioh. 20.25 . gen. 5. ●● . isa. 16.28 . dan. 9. 2 3 iob 4. 2. sam. 15.26 . psal. 16.18 . heb. 11.27 . ● . reg. 6.19 . eph. 6.16 . 1. thest. 5.8 . act. 20.28 . 2 cor ● . 1● . 1 tim. 4. heb. 11.7 . ●●● 33.34 . psal. 55.23 . phil. 4.6 . ● pet. 5.7 . math. 6.32 . 1. pet. 5.7 . psal. 34.9 . gal. 3.11 , 12. heb. 3.12 . gen. 19.4 . isa. 28.15 . math. 25.37 . 2. cor 4.4 . math. 6.30 . rom. 8.5 . 1. cor. 1.14 . heb. 6.2 . 1. ioh. 2. ●● . eph. 1.1 . tit. 1.15 . isa 7.9 . mark. 6. ● . num. 20 . 1● . 2. king. ● . luk 1. ●● . a psal. 10.6.11.13 . & 14. 2. luk. 18.11 , 12. apoc. 18.7 . 1. cor. 2.14 . math. 12.24 . psal. 7.8 . isa. 28.15 . luk. 12.19.45 . num. 20.12 . psal. 52. & 1.6 11. & 73. 11 , 12. 1. tim. 11.13 . heb. 4.12 . 2. cor. 10. 1. king. 13.2 . isa. 44. end . 2. ioh. 3.23 . 2. cor. 1. ●● . col. 3.27 . heb. 11.36 . psal. 119.49 . muk . 16.16 rom. 12. 1. cor. 7 . 1● . a bella● . l. 1 , de bapt ▪ c 4. see further iustin. 9.56 . aug epist. 23.57.105 . de bapt . l. 4. c. bernar. ser. 66. in cant. a immanuel sa. in aphorismis cōfestatiorum ▪ upon mat. 25. ibidem . serm. 12. de passione . 2. cor. 12.15 . 2. tim. 2. coloss. 3. ●ollar . de indulg c. 14. p. 85. hepieíkeia: or, a treatise of christian equitie and moderation. deliuered publikely in lectures by m. w. perkins, and now published by the consent of his assignes in cambridge by a preacher of the word perkins, william, 1558-1602. 1604 approx. 110 kb of xml-encoded text transcribed from 52 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-11 (eebo-tcp phase 1). a09403 stc 19699 estc s106090 99841815 99841815 6425 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. a09403) transcribed from: (early english books online ; image set 6425) images scanned from microfilm: (early english books, 1475-1640 ; 581:05) hepieíkeia: or, a treatise of christian equitie and moderation. deliuered publikely in lectures by m. w. perkins, and now published by the consent of his assignes in cambridge by a preacher of the word perkins, william, 1558-1602. crashaw, william, 1572-1626. [12], 90 p. printed by iohn legat, printer to the vniversitie of cambridge. 1604. and are to be sold in pauls church-yard at the signe of the crowne by simon waterson, [cambridge] : [1604] a preacher of the word = william crashaw. the first word in the title is printed in greek characters. imperfect; trimmed at head, affecting running titles. reproduction of the original in the folger shakespeare 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 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tcp assigned for keying and markup 2004-07 aptara keyed and coded from proquest page images 2004-08 judith siefring sampled and proofread 2004-08 judith siefring text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion ε'πιει'κεια or , a treatise of christian equitie and moderation . deliuered publikely in lectures by m. w. perkins , and now published by the consent of his assignes in cambridge by a preacher of the word . eph. 4. 31. forgiue one another , as god for christs sake doth forgiue you . printed by iohn legat , printer to the vniversitie of cambridge . 1604. and are to be sold in pauls church-yard at the signe of the crowne by simon 〈◊〉 to the right honourable the l. sheffeild , lord lieuetenant , and l. president . sir tho. heskith , s. iohn benet knights . charles hales , r. william , cutbert pepper , iohn ferne , esquires , and the rest of his maiesties hon. councell , established in the north parts , and vnder his highnes the highest patrons of equitie : grace and peace from iesus christ. right honourable and w. how famous in all writers the yeare eightie eight , and how fatall it was made by all the old and later coniecturers , is not vnknown to any of you : but how the issue answered the expectation , i see not , saue only in that notable ouerthrow of the enemies of god , the papists : whereupon our reuerend a countreyman , and christs champion for england , said very well : octogesimus octavus , mirabilis annus clade papistarum , faustus vbique pijs . but if euer yeare deserue to be famous in english chronicles , it is this yeare , i cannot tell whether i should say 1602 , or 1603 : wherein , whether gods anger was more , in taking from vs such a queene ( as for ought i reade ) the world neuer had : or his mercie , in giuing vs such a king , as england neuer had , i leaue it to better heads to be determined . how is the name of our god to be magnified , by whose mercie so great a losse is made no losse , but a gaine vnto vs ? for who seeth not , that all her princely vertues , doe not only liue in him , but are also in him ( beeing a man ) more perfect and accomplisht . shee is dead , but her heroicall zeale and loue to religion is aliue ; shee bequeathed it with her kingdome to his highnesse , who doubtlesse will make both her religion , and her kingdome , to flourish as much more , as a man doth excell a womā . and who knoweth not , that the enemies of our religion , and our peace , ( notwithstanding all their politik dissembled brags to the contrarie ) doe finde his maiestie so little for their purpose , that now they would sing a thousand masses to haue her aliue againe , against whom they thundred out b so many curses and excommunications , and after whose blood they so thirsted whilst shee liued : what straights are they driuen into ? who would wish her aliue againe , at whose hands ( though a woman ) they neuer gained , nor got one inch of ground in 44 yeares ; though nine or ten popes , and 10000 of their slaues , wrastled with her all the while , with all the power , and policie , craft , and trecherie , which the deuill could lend them . nay , her end was as glorious as her beginning , and her last proclamation against them , was more to their shame , and lesse to their comfort , then euer any , in her life before : and so farre was shee , from allowing them a toleration , of their intolerable religion , in her old , and therefore weakest age , as that it neuer entred into her royall heart : nor euer thought shee it worthie to be made a question , whether it should be or no. no , shee halted not betwixt two religions : but to her baal was belial : & therfore shee banisht him ; and god was the lord , and therefore shee serued him . shee was resolued that dagon must downe , if gods arke stand ; or els if dagon stand , the arke must away . for both together cannot stand vpright . shee held that as , when the enemies themselues brought the arke into dagons temple , dagon fell downe : so if the israelites should haue admitted dagon into gods temple , that the lord himselfe would haue remooued his arke from them . blessed was shee in her life , & twise blessed in her end : she lost not her first loue , and her works were more at the last , then at the first : and blessed are we that enioyed her so long : and more blessed , who vnder her enioyed such 44 yeares , as all the bookes in the world cannot shew vnder a woman : but most blessed of all , in that after such a dauid , god hath sent vs such a salomon , after such a woman , such a man , after such a queene , such a king , who will make an ende of many a ioab , and many a shimei , which shee could not so well doe , and finish that temple which shee so well beganne : and who ( i doubt not to affirme it ) doe the deuill , and the craftie papist , all they can , is the chiefe champion of christ iesus vpon the face of the earth . and how happie a yeare shall this be , if the losses which learning hath sustained be as well recompenced . iunius of leiden , tossaine of heilderberg , perkins of cambridge , haue this yeare bin taken from vs , besides many other , of inferiour note : happie should those three famous vniuersities be , if the like were seated in their roomes . let vs leaue the first , to the lower , the second to the higher germanie , to praise them , to lament them , and to make supply for them . it is the third who especially concerneth vs : what losse the church of god , and in the church , england : and in the church of england , the ministery : and in the ministerie , the vniuersities : & in the vniuersities , the younger students haue sustained by the vntimely death of that reuerend man , i thinke is not vnknowne to any of you . for how should he be vnknown to any ( of any note ) in england ; whose name and estimation is such in other natiōs , as that at one a mart we find , that in one halfe yeare , two of b his books were translated into latine , & foure were were printed beyond the seas . the best recompence of this losse , is the fruit of his labours , which he hath left behind him , whereof some were written by himselfe , and others taken by other men from his mouth : all which , at least so many of them as may be perfected , there is hope we shall intime inioy . had not iohan. budaeus , and carolus ionvillaus done so to calvin : vitus theodorus , ioh. frederus , and iustus ionas done so to luther , many worthy workes of those two great instruments of god had vtterly perished : and had not some done so to this worthy mā , no doubt many sweet blasts of that siluer trumpet of god , had vanished away . for my part , though time be pretious vnto me otherwaies , yet thinke i that time well spent , which i may bestowe in preparing to the presse , any thing of his . this discourse of equitie now made readie , as a child borne after his fathers death , i present to your honourable viewe and patronage . if any aske why i dare tender so small a gift , to so great personages , my onely answer is , i make the iudges of equitie , the patrons of equitie . god graunt you a long and honourable state , vnder our worthy salomon . amen . from my studie , sept. 10. 1603. your honours , and worships in the lord : w. crashawe . to the christian reader whosoeuer . i doe here present vnto thee , ( christian brother ) a small discourse of equity , deliuered by that faithfull labourer in the haruest of god , mr. william perkins , in a fewe lectures . the discourse is litle , and briefe , but the matter is pithie , and the vse profitable . equitie and christian moderation whether publike or priuate , is the true badge of christianitie . without publike equitie , what is the court of iustice , but turned into the seate of iniquitie ? and without priuate equity , what is mans life , humane societie , neighbourhood , nay friendship , nay kindred , nay marriage it selfe , but euen a potion of poyson in a golden cuppe ? art thou therfore a magistrate ? here is taught thee , howe to discharge thy place , in the execution of the lawes , as shall neither be vnbeseeming the lenitie of a christian , nor the seuerity of a magistrate . art thou a priuate man ? here is taught thee howe to carrie thy selfe , in all dealing and bargaining with another : howe to demeane thy selfe towards thy wife , thy seruant , thy child , thy friend , thy neighbour , in such manner , as if thou hadst all the comforts and contentments of this earth , yet the practise hereof , shall make them all ten times more comfortable : and the want hereof , shall turne all their sweetnesse into gall and wormewood . when therefore thou readest this little booke , and withall , ( laying it to thy life ) doest finde the truth of it in thy course & conuersation , then acknowledge the spirit of god in this holy man , ( who now sleepes in peace ) praise god for him , be waile his losse , and helpe me and others with thy holy praiers , that wee may still goe forward in this good worke , of publishing these his godly labours : and in deliuering out to the church of god these iewels : which the lord from his mouth , gaue vs to keepe , not for our owne , but for the common good . thy brother in christ iesus , w. c. philip. 4. 5. let your moderation of mind be knowne to all men : the lord is at hand . the apostle in this chapter , giues sundry exhortations , to many christian duties . in the first verse , to perseuerance in faith and true religion . in the 2. and 3. to mutuall concord . in the 4. to a spirituall ioy in the lord. in this 5. verse , he exhorteth to the vertue of equitie , or moderation of minde . our english translations commonly read it thus . let your patient minde be knowne to all men . which though it be truly and well said , yet the wordes translated haue a larger and fuller signification . therefore according to the nature and force of the wordes , i rather chuse to read it thus : let your equitie or moderation of mind be knowne &c. the wordes containe 2. partes . 1. an exhortation , let your equitie be knowne to all men . 2. an excellent reason to enforce it : the lord is at hand . the drift and scope of the exhortation is , to perswade the phillippians , and in them the whole church , to the practise of equity . now this equitie , wherevnto the holy apostle so earnestly exhorteth , is , a worthy christian vertue , so excellent , as the carefull practise thereof , is the marrow and strength of a common weale , and where it is , there cannot but be peace , and contentment in all estates : and so necessarie : as without the practise of it , no house , familie , society , cittie , common-welth , kingdome , or church can stand or continue . indeed a kingdome may be established by force and armes , by violence and crueltie : but it cannot stand or continue , without this equitie , and christian moderation betwixt man and man. nay ciuill society , and common dealing betwixt man and man cannot continue , vnles one man yeild to an other . in a word , there can be no peace in families , no sound nor lasting loue , betwixt man & wife , nor any comfortable quietnes , where one doth not yeild to the other , and one beare with an other in many things . and if it be so in marriage , which is the neerest coniunction , and the most excellent and perfect societie , which is in this world : then is it much more true , in all other societies of men , that there can be no peace , no christian neighbour-hood , no true frendship , vnles one beare with another , and one towards another do carry himselfe , in an euen and moderate course . seeing therefore this is so necessary and excellent a vertue , i haue purposed to speake of it at large . let vs then examine these two points 1. the nature of it , 2. the kindes of it . for the first ; christian equitie , is a rare and excellent vertue , whereby men vse a true meane , and an equall moderation , in all their affaires and dealings with men , for the maintaining of iustice and preseruation of peace . this i take to be the true description of the generall nature of this vertue : and herein , first , i say it is a vertue , which is conuersant about practising of a moderation , in all our courses and dealings with men . for we men can vse no meane nor moderation with god , but if we do euill , it is all to much , and if we do good , it is all to little : againe , equitie and moderation , is to be performed of god towardes men , and not of men towardes god. for if men deale not equally towardes god , the fault is theirs and not his , god is not worse for it ; but if god dealt not moderately with men : the world would not last one houre , and lastly . where there are no faults , there is no forgiuenes : where no infirmities , there needes no moderation : but in god there is no want , no errour , no imperfection : but his loue , his mercy , and his workes of loue and mercy towardes mankind , and to his church especially , are most perfect , therefore there needes no moderation , nor forbearance towardes god , but towardes men , who being flesh and bloud , and full of infirmitis , ( from which regeneration it selfe doth not fully free vs ) do therfore stand in need of this vertue , to be practised amongest them : els their societie and fellowship cannot endure . and further , all men in this case are alike , and therfore one hath good cause , to beare with another . the prince is flesh and bloud as well as his subiects : the husband is flesh and bloud , as well as the wife is ; the pastor is a man as his people and hearers are . hence it followeth , that therefore one is subiect to infirmities , as well as an other : and therefore i conclude , that in all our courses & dealings of man with man in this word , there must be practised a christian moderation . secondly , i say in the description , that the end of this vertue , is to maintaine iustice , & to preserue peace ; which two are the very sinewes and strength , of a christian kingdome ; for where we do not to other men , as we would others should do to vs : there is no iustice . and where we will not passe by small faultes , and forbeare infirmities , there can be no peace : such is the excellency of this vertue , as it serues to maintaine two other such great and principall vertues , as are euen the harte , and the braine of the common-wealth , namely : iustice and peace . but for the more exact , and particular knowledge of the nature of this necessary vertue : let vs descend to the particular branches , and kindes of it . christian equitie therefore , is either publicke or priuate . publicke equitie is that , which is practised in publicke metings and assemblies of men , as in courts of iustice , assises , sessions , counsells , parliments , and such like . the matter , where about this publicke equitie is conuersant : is the right and conuenient , and the moderate and discrete execution of the lawes of men . lawes of men , made by lawfull authoritie , according to gods law , and for the common good are , and are to be estemed , bones and sinewes to hold to gether , proppes and pillers , to vphold the common-wealth , and all societies . god therefore hath giuen to kings , and to their lawfull deputies : power and autoritie , not onely to commaund and execute his owne lawes , commanded in his word : but also to ordaine and enact , other good and profitable lawes of their owne , for the more particular gouernement of their people , and to be helpes for the better executing of the lawes of god. and also to annexe a punishment and penaltie , to the said lawes : which penaltie is to be according to the qualitie of the fault , greater or lesse : in so much that they may in many cases , ( if the common good so require ) inflict euen death it selfe . and further god hath giuen these goddes vpon earth , a power as to make these lawes , and annexe these punishments : so also vpon mens defaults and breaches , hath he giuen them authoritie to execute the law so made , and to inflict vpon the offender , the punishment annexed . now because this point is of great moment , in a common wealth : and the true knowledge and due practise thereof , is the glory and bewtie of a kingdome : therefore for the better directiō herein , both of prince and people , magistrate and people gouerned : let vs enter further into the consideration thereof . in the lawes of common-wealthes , two things are to be considered , the sight whereof will giue great light , to know more perfectly , what this publicke equitie is . these are 1. the extremitie of the law . 2. the mittigation of the law . both these , are put into the hand of the magistrate by god himselfe , to be ordered according to his discretion , and as the circumstance requireth ; and of them in order . the extremitie of the law , is , when any law of man , is vrged and executed straightly and precisely , according to the literall sence , and strict forme of the wordes , and the exactest meaning , that can be made out of the wordes , without any manner of relaxation , at that time , when there is good and conuenient cause of mittigation , in regard of the person offending . this point cannot well be expressed in sewer wordes . the principall and most materiall clause in this discription of extremitie , is in those wordes . at that time , when there is iust cause of mittigation , in regard of the person offending . for if there be no good cause of mittigation : then it is not called , extremitie : but iustice of the law : but when there is good cause , why in a christian consideration of some circumstances , this iustice should be mittigated , and yet is not , but contrariwise is extremely vrged , and pressed to the furthest : then it is extremitie . now this extremitie of the law , is in this case so farre from iustice , as indeed it is flat iniustice . and herein is the prouerbe true . summum ius summa iniuria ; that is , the extremitie of the law , is extreme iniurie . and of this doth the holy ghost meane , eccles. 7. 8. be not ouer iust , that is , presse not iustice to farre , nor vrge it to extremely in all cases , least sometimes you make the name of iustice , a couer for crueltie . now besides this , there is a second thing in the hand of the magistrate , namely the moderation , relaxation , or mitigation of this extremitie : and that is , when the proper forme of the wordes , and the strictest meaning of the law is not vrged , and the punishment prescribed in the law , is moderated , or lessened , or deferred , or ( it may be ) remitted , vpon good and sufficient reason ; and in such cases , as whereof the lawe speakes not directly , nor the law-maker did purposely aime at . the ground of this mittigation is , because no lawe makers beeing men , can foresee , or set downe , all cases that may fall out . therefore when the case altereth , then must the discretion of the lawemaker shew it selfe , and doe that , which the law cannot doe . this mitigation is in the hand of the magistrate , as well as the extremitie : nay it is a part of his dutie as well as the former : and he offends as well , that neglects to mitigate the extremitie , when iust occasion is : as he that neglects to execute the extremitie , when there is neede . as therefore , he is no way fit to be a iudge , who hath no knowledge , or care to execute the lawe : so he is but halfe a iudge , who can doe nothing but vrge the lawe , and the plaine words of the lawe , and is not able also , to mittigate the rigour of of the lawe , when neede so requireth . therefore euery magistrate , is to practise this with the other , and not to separate those things which god hath ioyned . but now least this moderation , and mittigation of mans lawes , ( which is the practise of publike equitie ) should turne to the maintenance of malefactors , the abolishing of lawes , the despising or weakening of authoritie , ( which in these daies little needeth ) we must therefore nowe remember this caution . that there must be no mittigation , but honest , profitable , and conuenient . if any man aske , when is it so ? i answer in three cases . first , when the mittigation stands with the lawe of nature . secondly , when it agreeth with the morall lawe , or any part of the written word . thirdly , when an inferiour law is ouer-ruled or countermanded by a higher lawe . in these three cases , the moderation of mens lawes and the mittigation of the punishment due , by the extremitie of these lawes , is honest and good , and may and ought to be practised . but if it be contrarie , and not warranted by some of these : then that mittigation is flatt iniustice , and a manifest wrong vnto the law . that the difference of these two , the extremitie and mittigation , may better be discerned , let vs consider it in some examples . it is the law of england , and many other countries , that the theife shall die . now though the word of god , hath not the same punishment in plaine tearmes : yet is the law good and warrantable , as shall appeare in the sequell , and i thinke is doubted of by none . the drift of this law is , to represse that common and generall sinne of the euerie , a preuailing sinne , as any other , and so farre preuailing ; as the rigour of good lawes is necessarily required , for the repressing of it : so that this lawe was made , for the cutting off of such rotten members , as doe but corrupt others , and of whose amendment there is no hope . now , suppose a young boy pinched with hunger , cold , and pouertie , steales meate , apparell , and other things for releife , beeing pressed to it by want , and not hauing knowledge , or grace to vse better meanes : to put this person to death , for this facte , is the extremitie of the law , in respect of the circumstances of the person , who did it , beeing a childe : and of the end , for which he did it , to releiue his wants . now the moderation in this case is , when vpon these considerations , that first , he is not an olde , nor a practised theife : but young and corrigible ; one that beeing reformed , may liue long , and prooue a good member in the common wealth : and secondly , that his theft was not hainous , but the things he stole were of small value : and thirdly , that he did it not vpon a malitious , cruel , and iniurious intent , but to releiue his hunger and want . the equitie or moderation , i say in this case , is not to inflict death , ( for that were extremitie ) but to determine a punishment , lesse then death : yet such a one , as shall be sufficient , to reforme the partie from his sinne , to punish the fault , to terrifie others , and to satisfie the law . thus in this example , it apeares manifestly what this moderation is , and what is extremitie , which is contrary to it : and the same might we see in many more . now hauing thus considered these two together , here vpon we may see what this publicke equitie is , namely nothing els , but a moderation and mittigation of the extremitie of a law , vpon honest and conuenient reasons , and in such cases , as were not directly intended in the law . the obseruation and due practise of this equitie , is the glorie , credit and honour of all publicke assemblies , as assises , sessions and all courts of iustice , and without the obseruation of this when need is , all that they do is flat iniustice in that case . for they lame and maime the lawe , they fulfill but the one part of the lawe : for in euery lawe there are these two thinges ; the extremitie in plain tearmes , and the mittigation implied : and these two together make the lawe perfect : and the glory of the lawe , standes as well in practising of mittigation , as in the execution of extremitie , nay sometime it standes in the mittigation , and not in the extremitie , insomuch as the moderation is then the equitie of the lawe , and the extremitie is more iniustice . and as this is the glory of the lawe , so is it the glory of iudges and magistrates , thus to execute the lawes , and to temper them with such discretion , as neither too much mittigation , do abolish the law , nor too much extremitie leaue no place for mittigation . therefore ( to make an end of this point ) two sortes of men are here reproueable . first such men , as by a certain foolish kind of pittie , are so carried away , that would haue nothing but mercy , mercy , and would haue all punnishments , forfaitures , penalties , either quite taken away , and remitted , or at least lessoned , and moderated , they would also haue the extremitie of the lawe executed on no man. this is the high way to abolish lawes , and consequently to pull downe authoritie , and so in the end to open a dore to all confusion , disorder , and to all licentiousnes of life . but i need not to say much herein , for there are but few that offend in this kind , mans nature beeing generally inclined , rather to crueltie then to mercie : this fault proceedeth either from a weakenes of witt , and an effeminatenes of minde ; and then a man is vnfit to be a iudge ; or else from vaine glorie , and a base and affected popularitie , and such a man is vnworthy to be a iudge . but in the second place , this doctrine and the very scope of this text , condemnes another sort of men , which are more combersome ; that is to say , such men as haue nothing in their mouthes , but the lawe , the lawe : and iustice , iustice : in the meane time forgetting , that iustice alwaies shakes hands with her sister mercie , and that all lawes allowe a mittigation . the causes of this euill are two . 1. the generall corruption of mans nature , which is alwaies readie , to deale too hardly with other men : as also too mildely with themselues , and partially in their owne causes . 2. and secondly , for the most part , such men doe gaine more by lawe , then by equitie , more by extremitie , then by mittigation : as the souldier liues better by warre , then by peace ; and as the flesh-flie , feedes on the wound , that cannot feede on the sound flesh : so these men gaine by law , that which they can neuer get by equitie : for equitie and moderation breede vnitie , and if all men were at vnitie , what should become of them ? but extremitie breeds variance : for ( in reason ) one extremitie drawes on an other , and so in mens variances they are set on worke : and the more the better for them . these men therefore , sticke so precisely on their points , and on the very tricks and trifles of the law , as ( so the law be kept , and that in the very extremitie of it , ) they care not , though equitie were troden vnder foote : and that law may raigne vpon the earth , and they by it : they care not , though mercie take her to her wings , and flie to heauen . these men ( for all their goodly shewes ) are the decayers of our estate , and enemies to all good gouernment . for though they haue nothing in their mouthes , but iustice , iustice , and haue banished mercie , yet let them know , that iustice will not stay where mereie is not . they are sisters , and goe alwaies hand in hand : they are the two pillars , that vphold the throne of the prince : as you cannot hold mercy , where iustice is banished , so cannot you keepe iustice where mercie is exiled : and as mercie without iustice , is foolish pitie , so iustice without mercie , is crueltie . so that as these men haue banished mercie , so within a short time , they will send iustice after her , and crueltie and oppression will come in their rooms , which are the very ouerthrow of all estates . these men , when they are made practisers of the law , iudges , or magistrates , are to learne this lesson , which the holy ghost here teacheth , let you equitie be knowne to all men : and let all magistrates thinke it their honour , to be counted mercifull iudges : let them reioyce , as well to shew mercie when there is cause , as to execute extremitie when there is desert : and let them labour for that christian wisdome and discretion , wherby they may be able to discerne , when mercie and mitigation should take place , and when extremitie should be executed . if inferiour iudges or magistrates be negligent herein , then must we haue recourse to the prince , the highest iudge on earth , and vnder god the first fountaine of iustice and mercie : whose care must be , that as iustice and mercie ( not one of them , but both together ) doe vphold his throne , and fasten the crowne vpon his head : so he likewise see them both maintained , and take order , that in the execution of his owne lawes , there be alwaies a roome as well for mercie and mitigation , as for iustice and extremitie . this must he doe , because his lawes cannot be as gods lawes are . gods lawes are perfect , and absolute , and of such an vniuersall righteousnes , as that at all times , and in all places , they are of equall strength , and of the same equitie in all cases : and therefore are to be executed without dispensation , relaxation , or any mitigation , which cannot be offered vnto thē , but with iniurie and violation . but mens lawes , comming from their owne wits , are imperfect , and so in all cases , they doe not hold the same equitie , and therefore must needes be executed with a discreet and wise moderation . this moderation is publike equitie , and this publike equitie , is the scope of this text , and the due practise of it in the execution of mans lawes , is the glorie of all christian commonwealths . hitherto of the first and principall branch of publike equitie . to proceede further . as this publike equitie principally stands , in the moderation of the laws of men ; so it descends more specially euē to all the publike actions of a mans life : so that by the rule and direction of this equitie , thus described , men may know how to guide themselues , in suing bondes , and taking forfeitures : and how men may with good conscience , carrie themselues in suretyships , in taking of fines , in letting of leases , and in all manner of mutuall bargains , betwixt man and man. by vertue of this , a man may see how to frame all these and such like actions , in such sort , as himselfe shall reape credit , and gaine ynough , & his neighbour helpe and succour by him . for in forfeitures of bonds , forfeitures of lands , or leases , in suretyships , in rents , in fines , and all other dealings of men togither , there are these two things . first , the extremitie , that is , that which the law will affoard a man in that case : and there is secondly , the moderation of the extremitie , vpon good and conuenient reasons : let vs consider of them in some fewe examples . a man is bound to another , in an hundreth pound , to pay fiftie at a day . the same man , not by negligence , but by some necessitie , breakes his day , and afterwards brings the principall debt . now to take the forfeiture , is in this case , extremitie : though the law doth yeeld it . and if a man stand vpon this extremitie , he deales not honestly and equally , but hardly and extremely with his neighbour : and the law cannot free him in this case , from manifest iniustice . what is then the moderation in this case ? euen this , to take thine owne and remitte the forfeiture : the reason is , because the cause & groūd of appointing a forfaiture , was not for aduantage , but only for the better securitie of the principall : which seeing thou hast , thou hast that which the law did intēd thee . againe , his breach was not wilful , or with purpose to hurt thee , but against his will. if therefore thou beest directly damnified by his missing thy day , ( without all aequiuocation ) then take thy reasonable dammages , out of his forfeiture , if not , then remitte the vvhole forfeiture ; and this moderation is publike equitie . and without this , there can be no buying nor selling , borrowing nor lending , betwixt mā & man. see another example . one takes a lease of thee , for yeares , to pay thee such a rent ; & for not paiment of that rent , his lease to be voide . the poore man misseth his rent day , now what saith the lawe ? his lease is forfeited , but to take this aduantage , is the extremitie of the lawe : the moderation is , to remit the same forfeiture , in part , or in whole , as thou shalt see reason in equitie and conscience : this moderation is in this ease , publike equitie , and without this , there can be no letting of lands , betwixt man and man. so for fines and rents , the lawe saith , thou maiest make the most of thine owne , if thou stretch this law as farre as the very wordes will beare , then maiest thou make such fines and rents , as may grinde the faces of the poore , so as no man shall liue vnder thee : but thus to doe is extremitie , and beyond the purpose of the lawe . the moderation in this case is , not to take all thou maist get , but so to fine and rent thy lands , as he that takes them , may liue of thē : the reason of this mittigation is , because enuie and hatred , may often make many men offer more for a farme , then it is worth , to crosse and hurt their neighbour , or to get all into their owne hand . here therefore , though the lawe doeth yeild thee all that , which a man doeth willingly offer , yet must thine owne conscience be a lawe vnto thee , to make thee a moderator of that extremitie . let these three examples serue for many . now in these and all other publike dealings betwixt men in the world ; a man obserues publike equitie , when he dealeth not with his neighbour , according to that extremity , which the strickt wordes of the lawe will beare : but according to that moderation , which good conscience requireth : & which the lawe it selfe in some cases doth admit . by the knowledge of these two , a man that hath any conscience , may see howe to carrie himselfe , in all these ciuill affaires , in an euen , vpright , and equall course , and warrantable not onely by the lawe of the land , but euen by the law and word of god. and i make this distinction of the lawe of the land , and the word of god , because we are to knowe this for a rule : that euery extremitie , which a law in the strictest acception doeth affoard , is not warrantable to be vrged by the word of god : and yet notwithstanding it is good , conuenient , and requisite , that the extremitie be warranted by the lawe , because in some cases , it must needes be executed . the lawes of men , may ordaine and appoint extremities : but the law of god must tell vs , when to vrge them , and when to moderate them : so then , when a man takes the extremitie , he doeth that , that is alwaies warrantable by the lawe : but in some cases , is not warrantable by gods word , which commandeth a mittigation , when there is good reason for it . but he that taketh the extremitie , when there is no iust cause of mitigating it , and againe doth mittigate it , when there is cause , his course is not onely warrantable by the lawes of men , but euen by the lawes of god also . for it is the dutie of euery christian man , to remember in all his bargains and dealings , that his manner of dealing , must not onely be warranted by the lawes of the land , but euen by gods word also : and this is to be knowne and taken for a generall rule in all this treatise . and he that will duely consider the true difference of extremitie and moderation , as they are here described , may see how to carrie himselfe in all his dealings , so as they may be warrantable : both by our owne lawes , and by the word of god. to returne then to the matter , and to end this point of publike equitie : if any man shall obiect , that this moderation is a wrong to the law : i answer , it is not : for it is neither against the lawe , nor altogether besides the lawe , but onely beside the stricttest meaning of the lawe . nay it is included in the lawe , as well as the extremitie is , though not in the same manner : for the extremitie is warranted by the law , mitigation is but tollerated : the lawe alloweth extremitie , but it onely admitteth a mitigation . so then , both extremitie and mitigation , are within the lawe , but it is in the hand principally of the magistrate , and in some cases , of other men also , to discerne the seuerall circumstances , when the one is to be executed , & when the other : for sometime one is the iustice of the lawe , and sometime the other : and according as these two are iustly and wisely executed or neglected , so is the iustice of the lawe executed or neglected . the want of this equitie in mens publike actions , is the cause of much crueltie , oppression , and inequalitie in dealings betwixt man and man : because extremitie is for the most part onely regarded , and mitigation is banished out of all bargains . and it is impossible , to keepe good conscience in forfeitures of bonds , and in forfeiture of lands , suretiships , fines , rents , and such kind of actions , vnlesse there be due regard had to the practise of this publike equitie . men therefore , must consider that they are christians , and liue in a christian commonwealth : and they must not stand onely vpon the lawe , and the aduantage that the law giues . as they are men , they haue a lawe of the countrie , which may allow extremitie : but as they are christians , they liue vnder a law of god , the eternall lawe , which must iudge them at the last day : the righteous lawe , which no creature shall euer be able to blame of iniustice , or of extremitie : and men must know , that god himselfe commands this equitie of one man to another . but if men , for the feare of god , will not deale equally and moderately , with them that are in their power : but stand strictly vpon forfeitures and other extremities : then must the godly magistrate exercise his power , and by the force of his authoritie , cause them to mitigate their extremitie , and to put in practise that equitie which becommeth christians . and let euery iudge and magistrate knowe , that by the lawe of the euerlasting god , he not onely may , but is bound thus to doe to them , who will not doe it of themselues . it may be therefore good counsell to all men , rather to practise this christian equitie of themselues , thē to be compelled to it by authoritie : for euery vertue and good worke , the more free and voluntarie it is , the more acceptable is it to god , and more commendable before men : and let all men remember , that whereas the strict words of mens lawes , seeme to giue them leaue to vrge the extremitie , yet cannot that excuse them , nor free them from the danger of gods law , which commands them to practise christian equitie and moderation . now before we make an ende of this publike equitie , one point is necessarie to be handled in few words . some may obiect , if moderation be intended , and included in our law , as well as extremitie , why then is extremitie onely mentioned in the law , and not this mitigation , which they so much doe vrge vnto vs ? the answer is readie . the law expresseth and vrgeth the extremitie , to fray men thereby , from comming within the danger of the extremitie ; and concealeth the mitigation , least it should be an encouragement to offend : yet intending it as well as the extremitie , and leauing it in the hand of the magistrate , to put in practise , when iust occasion is offered , as well as the extremitie . herein appeareth the great wisdome of the lawmakers , our auncient forefathers , who well and wisely foresaw , that though mitigation be as necessarie as extremitie , and oftentimes more : yet because of the ill consciences of the most men , and the readines of all men to offend , thought it fitter to expresse the extremitie in plaine tearmes ; thereby to keepe ill men within the compasse of obedience , and closely to leaue the mitigation to the discretion of the magistrate . so then our lawegiuers concealed the mitigation , and expressed it not in their laws , in good pollicy , and to good purpose . if we therefore doe onely take the extremity , we take onely one part of their intent , and shew our selues vnwise , and shallow witted , who cannot see the wisedome , which they closely concealed , in wise and christian pollicie . he is not worthie the name of a lawyer , at least of a christian lawyer , much lesse worthie the place and seat of a iudge , who knoweth not this . for if the law contained not both these , it were vnrighteous , and so no law . for mitigation is for the good man , and extremitie for the euill , the carelesse , and vnconscionable man : if there were no extremitie , how could the euil man be kept within compasse ? and how should the poore honest man liue , if there were no mitigation ? so then , it is warrantable by the word of god , and good conscience , that extremitie should be in force , and should stand by law , but so as it alwaies admit of mitigation , whē neede is . let therefore our conclusion be , to exhort euery man , into whose hands is put the execution of lawes , to shew himselfe as wise , in executing them , as were our forefathers in the making of them : that is , as well to regard the mitigation which is concealed , as the extremitie which is expressed : so shall the lawmakers wise intent be performed , publike equitie preserued , and much iniustice and hard dealing preuented . now in regard of this , that hath beene deliuered touching publike equitie , lawyers must not thinke , that i haue gone beyond the compasse of my calling , and encroched vpon their liberties . for they are to know , that the laws of men , are policie , but equitie is christianitie . now christianitie was , before there were any laws of men : and therefore they must be ordered according to the rules of christianitie . againe , diuines must take lawyers aduise , concerning extremitie , and the letter of the law : good reason then that lawyers take the diuines aduise , touching equitie which is the intent of the law . moreouer , their law is but the minister of equitie ; but our law the word of god is the fountaine of equitie : therefore the principall rules of equitie , must they fetch from our law : considering that law without equitie , is plaine tyrannie . lastly , in the first christian commonwealth that euer was , namely , the iewes , the diuines , that is , the priests of those daies , were the onely lawyers : for their positiue lawes were the iudiciall lawes , giuen by god himselfe , whose interpreters were the priests and leuites . if therefore , once the diuines had so much to doe with positiue lawes , it may not nowe be thought amisse , if they giue aduice out of the word of god , touching the equall execution of the lawes of men . and so much touching the doctrine of publike equitie , grounded vpon the word of god. now followeth the second kind of equitie , called priuate ; namely that , which is to be exercised betwixt man and man , in their priuate actions . but ere we goe further , some may demande the difference betwixt publike and priuate actions . priuate actions of men are such , as are practised amongst men , without any helpe of the lawe : as contrariwise , publike actions are such , as cannot be performed but by the helpe of the lawe , and the hand of the magistrate . wherevpon it followeth , that publike actions may be betwixt priuate men , and priuate actions betwixt publike persons : there is a publiknes and a priuatenes ( as i may tearme it ) both of men and actions . a man is priuate , vntill he be exalted vnto some authoritie , in church or commonwealth : then he is a publike person . an action is priuate , as long as it is begunne and handled betwixt two men , and needeth not the publike voice , nor censure of the law to determine it , and then it is publike . for example : a magistrate may haue dealing with an other man , or two magistrates together . if they determine it together betwixt themselues , it is a priuate action , because they doe it , not as they are magistrates , but as they are men : and so there is a priuate action betwixt publike persons . so a priuate man no magistrate , may haue a trespasse , a debt , a forfeiture , or any other action or demand against another man : wherein ( because he cannot come to a reasonable and equall ende , by priuate meanes ) he craues the helpe of the law , and the voice of the magistrate : and so here is a publike actiō betwixt priuate men . now this vertue of equitie respecteth not the publiknes or priuatenes of the persons , but of the actions : therefore as that is publike equitie , which is exercised in the determining of publike actions , which come to the iudgement of the law : so that is priuate equitie , which is practised in the managing of priuate actions , which are begun and concluded priuately betwixt man and man , and neuer come to publike hearing , nor triall of the law . now let vs come to search more neerely into the nature of this vertue . priuate equitie is a moderate , euen , and equall carriage of a mans selfe , in all his priuate wordes and deedes , towards all other men , and all their words and deedes . first , i say , it is [ a moderate carriage ] of a mans selfe , that is , betwixt both extreames , neither bearing all things , nor reuenging euery thing . secondly , i say towards all other men : wherein i comprehend all men , & all sorts of men : husbands , wiues : magistrates , subiects : teachers , hearers : masters , seruants : parents , children : men , women , neighbours in townes , fellows in societies , in seruice , in labour . in a word , none are excepted , who any way doe liue or conuerse together , but of them all it is true , that if there be not a moderation , and a forbearance one of another , there can be no peace amongst them , but their liues shall be all ( as it were ) a hell vpon the earth . seeing therefore , the necessitie and excellencie of this vertue is such , that the due practise of it is the ornament of families , and societies , and the comfort of a mans life in this world ; let vs enter into more particular consideration thereof . priuate equitie hath foure degrees , or principall duties . first , to beare with naturall infirmities . secondly , to interpret doubtfull things in the better part . thirdly , to depart from our owne right sometimes . fourthly , to forgiue priuate and personall wrongs . of all these briefly , and in order . the first dutie of priuate equitie , is to beare with the defects and infirmities of mens natures , with whome we liue , as long as they breake not out into any great inconuenience , or enormitie . these infirmities are manifold : as for example : frowardnes or morositie of nature ; bastines ; slownes of conceit ; dulnes of wit ; suspitiousnes ; desire of praise , and such like . these and many other naturall infirmities , must a christian man beare and tolerate patiently , in those with whome he conuerseth , as with his wife , his child , his seruant , his friend , his neighbour , &c. and so long must he beare with them , as they are kept within a meane , and breake not out into extremitie . of these the holy ghost speaketh , prou. 19. 31. it is the glorie of a man to passe by an infirmitie : that is , if he seeth in his brother weakenesses of nature , which doe not arise from setled malice , or cankred corruption , it is a mans glorie and praise , alwaies so farre to moderate himselfe , as not to see them , nor to take notice of them , at least not to be mooued , nor disquieted at them : and oftentimes , so litle to regard them , as though they were not done . to this end saith the apostle , 1. cor. 13. loue suffereth all things , that is , all things that may be borne with good conscience , & are done by them whome we loue . now any thing may be borne with good conscience , which is either so priuate , or so small , that the wrōg is onely ours , and no dishonour thereby ensueth to gods glorie , nor ill example to the church : all such things loue suffereth . and indeede it is the propertie of true loue , to passe by many wants : and the more that a christian is rooted in true loue , the more infirmities will he passe by , in them whome he loues : he setteth no limits to himselfe , how many or how long to beare , but euen all that are infirmities of nature : many hard words , many angrie fits , many needles surmises , many vnkindnesses , will he put vp , and ( as it were ) not see them , whose heart is possessed with true loue , wisdome , and the scare of god : and thus must euery one doe that will practise christian equitie . for this is a mans glorie , and commendation . let vs lay this doctrine neerer to our consciences , by cōsidering the nature of this vertue in some few examples . a man hath a wife , or a woman a husband , in whome there is the feare of god , and honest and faithfull loue , but he or shee is subiect to anger or to hastines , or to an austeritie in their behauiours , or it may be it is not in their natures , to practise those outward complemēts of kindnes , which others can doe with great facilitie . these and such like , are but weaknesses of nature , in them that feare god : therefore must loue couer them and beare them , and oftentimes not take notice of them ; and the rather , because he or shee that hath not such , hath either the like or greater weaknesses , all which if one forbeare not in another , it is not possible to liue in peace and comfort . but if this part of equitie were practised , it is scarce credible , how much it would augment the happines , and adde to the comfort of them , that are married . againe , a man hath a seruant carefull and willing ynough to obay and please his master , also trustie and faithfull : but he is slow in his busines , and doth not dispatch things appointed him , to the minde of his master , not so speedily , not so readily , nor with that facilitie , as his master requireth . what is to to be done in this case ? to see it , and alwaies to checke him for it , and to gall and gird him with it , and euer to be casting it in his teeth , and threatning him for it , is the extremitie which here the apostle condemneth . the equitie then in this case to bee performed , is , in consideration that it is not a fault of malice , but of nature , not of idlenesse , nor carelesnesse , but of a naturall weakenesse , the master must gently tell him of it , and priuatly and seldome : and aduise him , what are the best helps for nature in this case . and though he see not that speedie amendment , which he desireth , yet is he to beare with him , as long as he is trustie , diligent , dutifull , and willing , and for those so many good properties , he must beare with his wants , and not be too sharp , either in reproouing , or in correcting him for them . in the the third place : a man hath occasion , to confer often with another man , by reason that they are neighbours , or speciall friends , or of the same calling , and course of life : but one of them is hastie , and soone angrie , and it may be in his talke , either for the matter or the manner of it , he cannot but shewe his anger . extremitie in this case is , for a man to deale roughly with him , to contradict and crosse him , to denie what he saith , to stand stifly to our our owne opinion , & to be angrie againe with him . but on the other side , christian equitie teacheth a man not to see it , nor take notice of it , nor to be angrie againe , nor to checke him for it ; but to put it off by gentle words , soft demaundes , and other talke : and to yeild to him , as farre as a man may doe , in good conscience , without betraying of the trueth . and by the way , in conference hold it alwaies for a rule of christian wisedome , and priuate equitie , neuer to sticke stiffely to any opinion , vnlesse it be in a plaine trueth , and of great moment . now thus doing to our brother , and sparing his weaknes , and continuing on our speech , as though we sawe not that he was angrie : hereby the conference holds on , and loue is continued as afore . but if contrariwise , we take the aduantage of his infirmitie , and display it , and rub him for it , if we be as short as he , and stand stiffely vpon points , then the conference is broken off without edification , and heart-burning riseth betwixt them , in stead of true loue . thus we see in these examples , how in a christian moderation , we are to beare , and to forbeare the naturall weakenesses of our brethren , if we purpose to liue in any comfort with them in this world . yet this forbearance must be with two conditions . first , that these wants be wants of nature , not of malice , nor of old , rooted , setled , and cankred corruption . secondly , if they whome wee forbeare , containe thēselues within conuenient bonds , and doe not exceede , nor breake out into any outrage , or extremitie : for then they are not to be forborne , but to be tolde , and reprooued for them , and a mans dutie is not to winke at them , but to take notice of them , and to shewe open dislike of them . but in as much as these are wants of nature , as it is infirmitie in the one to shewe them , so it is the glorie and praise of the other , to pardon them : yea it is a token of wisedome , and good gouernment , and a signe that a man is a louer of peace , and consequently of religion , and of god himselfe , to passe by them . the practise of this dutie , maintaines peace in kingdoms , countries , states , cities , colledges , families , and all societies of men . thus much for the first dutie . the secōd dutie of priuate equity is , to constru & interpret mēs sayings that are doubtfull , in the better part , if possibly it may be : this is to be vnderstood of all men , though they be our enemies and this must a man do , if he will liue in peace in this world . our nature is giuen to take men at the worst , to depraue mens deeds and words , & to peruert them to the worst sense , that may be : and this is commonly the cause of debate and dissention in the world . but the dutie of christian equitie is contrary hereunto ; namely , to thinke the best they can of all men , to construe all doubtfull actions in the better part , and to make the best sense of all doubtfull speeches , if we haue any probable reason to induce vs to it . the apostle makes this the propertie of loue . 1. cor. 13. loue thinks not euill , that is , not onely then , when there is manifest and good cause to thinke well , but when it is doubtful , if it may by any meanes haue a good meaning , if by any means , it may be well thought of , loue will make a man thinke well of it : & the more specially a man loues another , the more equally , indifferently , and christianly , will he interpret all his sayings and doings . the want of this dutie , and the practise of the contrarie , is the cause of more troubles , tumults , garboiles , fallings out , and heartburnings , in kingdomes , countries , societies , and families , betwixt man and man , then any one thing in the world besides . dealing thus with the wordes of christ cost him his life : for when christ said , destroy this temple & i will build it in three daies , they interpreted it of the temple of ierusalem , when as he meant of the temple of his bodie . and the wrong and sinister interpretation of dauids ambassage , by his neighbour king hanu● , was the cause of that great war betwixt two mightie kingdomes , the israelites , and the amonites , which cost so many thousands their liues . for when dauid sent embassadours to comfort him after his fathers death , he and his wicked counsellers interpreted it , that he sent spies , and intelligencers , to find out the weaknesse of the land . it cannot be spoken , what broiles , hurliburlies and confusions in kingdomes , what contentions in eommon-wealthes , what factions and diuisions in colledges & societies ; what disquietnesse in families , what vnkindnesse and falling out amongest old friends , and what separation euen amongest them that should be neerest , are daily in the world , by reason of this sinister interpretation , of mens words and deeds . we therefore that doe professe our selues the children of peace , must learne to make conscience of this , the due practise whereof , is the conseruation of peace . and further in this dutie , one thing more is to be remembred , namely , that we must not giue too sharpe a censure , euen of the open and manifest euill sayings , or doings of our brother : we must not iudge them to be done carelesly , when it may be they are done ignorantly : nor deliberately , when it may be they are done rashly : nor presumptuously , when it may be they are done vpon infirmitie : nor to be done vpon hatred or malice to vs , when it may be they are done for an other cause : nor may we iudge an euill thing , to be done for want of conscience , when it may be , it is done for want of heedfulnesse : but alwaies we must remember , to make the best we can , euen of another mans infirmities . and as , if our brother doe well , we are to acknowledge it , and commend him for it : so if he doe amisse , we must not make it worse then it is . but the world is farre too blame herein : for they can extoll their owne well-doing , and twentie waies excuse their euill doing : but as for other men , they can debase their well doing , and aduance their euill doing ; nay it is a common thing , to make a badde man worse then he is , and to speake of an euill action , and of mens faults worse then they are ; yea to speake worse , euen of ill men then they deserue . but it is flat iniustice , not onely to speake euill of that that is good , but euen to make an euill thing worse then it is . many cases there are , wherein a man is bound , to make the best he can , of a bad action : but to make it worse then it is , there is no case , wherein a man may doe it , without plaine iniurie to his brother . if any man replie , and say , i am not to spare my selfe , nor excuse my owne faults , but to iudge as hardly of my owne sayings and doings , as they deserue , why then should i not also doe so to another ? the answer is readie . because a man knoweth not another man , so well as himselfe . words and deedes are knowne to other men , but a mans heart is knowne to himselfe alone : therefore for thy owne sayings and doings , thou art also able to iudge of thine owne heart , and of thy purpose and intent in so speaking and doing : but of another mā , thou canst say he spake or did thus or thus : but his heart , his purpose , & intēt in so doing , thou canst not iudge : & therefore thou maist not iudge so sharpely of another mans sayings and doings , as of thine owne . to make an ende of this point : in the performance of this dutie , two cautions must be remembred : first , that we speake not of continued courses , in doing or speaking euill , but of particular speeches and actions : for not an action or a speech , but the course of life shewes what a man is : one euill speach or action may be excused , but a continued course in doing or speaking euill , may be by no meanes coloured or excused . secondly , we speake not of manifest & publike enormities , as of treasons against the prince or state : for therein it may be dangerous to the prince , and hurtfull to the state , to haue any thing coloured , concealed , or excused . in such cases , we must set aside our dutie to our brother , and remember our dutie to the head and whole bodie : and better it is , that one member be cut off , then that the whole bodie perish : but we speake of priuate euill words or deeds , the euill and hurt whereof redoundeth to priuate men . and in them we speake not of manifest , grosse , and palpable crimes , wherein not only the action is plainely euill , but the intent also : for to excuse or conceale , or to extenuate such , is to make our selues accessarie to the euill of them . but we speake of doubtfull words or deeds , wherein either the action it selfe , or at the least , the intent of it , may receiue a likely excuse , and a probable interpretation of good . and vnto these two cautions , adde thus much further , that the practise of this dutie , for the most part ceaseth , when the minister is to worke vpon the conscience of an impenitent or a presumptuous sinner : for then he is not to moderate or mitigate , to colour or excuse , to lessen or extenuate his sinnes , but to speake of sinne as it deserues , and to lay out his sinnes in their owne colours , that so he may humble him , and cast him downe . but out of these three cases , this dutie lieth vpon all men , at all times to interpret euery thing in the better part . so then the conclusion of this second dutie is this : actions apparently good , are to be commended , doubtfull are to be construed in the best sense , apparently euill are to be made no worse then they are , but rather to be excused , and let a man alwaies rather speake too well , then too euill of another man , & rather speake better , then worse then be deserues and rather iudge too mildlie and mercifully then too sharply : for if a man be deceaued either waie , that is the safer waie wherein to be deceiued : thus to do , is to performe that christian equitie which is here commanded , and to maintaine peace which is the comfort of a christian life . and thus much of the 2. dutie . the third dutie and degree of priuate equitie is , in sundry cases to depart from a mans owne right : that is to yeild oftentimes in such things , wherein by lawe he might stand ; and oftentimes to forgoe such things , which by law he might require . without this equitie , iustice and peace cannot stand . christ our sauiour , gaue a notable example hereof in paying toll : math. 17. 27. christ needed not to haue done it , nor could any lawe haue compelled him to it , yet because he would not trouble the publick peace , nor giue them occasion of contention , he yeilds from his right and paies them toll : al christian men must learne by his example , not to stand alwaies vpon their right , if they will continue peace in the church of god. it is not sufficient in christianitie , nay it is a very wicked speach , which we often heare men speake . it is my right and therefore i will not loose it : so might christ haue said , and if you looke the place , you shall find , that he first of all argueth the case , and concludes that he is free , and not bound to paie , and yet saith christ , rather then i will offend them , or giue them cause to thinck worse of me , or my doctrine i will paie it . euen so must a christan man , in many cases go from his right , and that for the maintenance of publick peace in the common wealth , and of priuat peace one man with another . for the maintenance of publick peace , thus must men do in publick conferences , as in parlaments and counsels , and such like generall assemblies ▪ wherein the seuerall opinions of men are to be deliuered , and thus must men doe in bonds , forfeitures , borrowing , lending , loosing , finding , buying , selling , in leases , fines , rents , and all manner of bargaines . and for the maintenance of priuate peace , men must in their most priuate actions , one yeild to another in such things , wherein they might stand , and oftentimes be contented to loose that , ●hat is their owne ; and in conferences must a man oftentimes , suffer himselfe to be crossed and ouerthwarted in that , of which he is most certaine , and to grant that to be , which is not , and that not to be which he knowes to be , if the matter be of small moment , and concerne not religion nor the state : many such things must a christian man put vp daily , at the hands of his brother , for the maintenance of peace and loue amongst them . this is a doctrine little knowne , and lesse regarded in the world ▪ for its a generall opinion that a man may take his owne , and may lawfully stand vpon his owne right , ( which if it be ment generally in all cases , is most false ) nay this is a commō speach of all men , i demaund but my right , and i will not loose my right , and this is thought a reasonable speach , and he is esteemed a good man , who takes no more then his right : for oftentimes men stand so strictly vpon their right , that they go further then their right reacheth . but this is a very carnall practise , and controlled by the scripture , and by the example of christ , as we heard afore . but if any man obiect , that the example of christ is not to binde vs , because he is the mediatour , and therefore was to performe extraordinary obedience ? i then answer , that not onely christ , but other holy men , haue practised this duty , for he payeth toll not only for himselfe , but for peter also . and there is a notable example of this dutie in abraham , who when his brother lot and his sheapheards could not agree , was content to depart from his right : for whereas he beeing the elder , might haue chosen first , he notwithstanding , stands not vpon that , but bids his brother lot choose whether he will , and he will take what he leaueth . a most equall , christian , brotherly part of that holy abraham , whose faith is so much commended in the scriptures . if we therefore will be called the children of abraham , then must we be followers of him in his workes , and namely in this , we must oftentimes depart from our owne right . in the practise of this dutie , one caution onely must be remembred , namely , that we must distinguish of anothers right and our owne . in thy owne right thou maiest yeild , but when thou art to deale for another man , thou must not yeild too much , nor be too lauish of another mans right : but this caution holdeth especially , whē the cause is not ours , but gods , or his churches , for when it is such a trueth , which directly concerneth the honour of god , or the good of his church , thē must a man take heed he yeild not , without warrant from gods word . for as it is equitie , often to yeilde thy right , so to yeilde in gods causes , is to betray the trueth . if therefore thou maiest not giue another mans right frō him , without his cōsent , much lesse maiest thou without warrant from god , yeild any thing at all of his right from him . this dutie therefore is to be performed in actions that concerne our selues , and wherein the losse is not gods , or his churches , but our own . but it is lamentable to see many men , howe lauish they are in giuing from god , and care not how much they loose of his glorie : but stand most strictly vpon their owne points , and will not yeild one inch , nor loose one foote of their owne right . and from hence come so many suites in law , and other brabling contentions in the world , all which , or many of them , might be staied , if men had but consciēce to practise this christian equitie , to yeild one to another , in matters of their owne , and of small moment : & it is certaine , that if men in the world were not perswaded , some by religion and conscience , some by naturall reason , and pollicie , to practise this dutie , it were not possible for the societie of men long to continue vpon the earth . so much for the third degree . the fourth and last degree of priuate equitie , is to forbeare and to forgiue wrongs and iniuries done vnto vs in word or deed . the scripture is plaine for this , and so is naturall reason , which teacheth , that euery one that beares the name of a man , should forgiue another , because he beeing a man , may deserue and stand in neede of the same himselfe , and therefore is to doe as he would be done vnto : but especially a christian man , who lookes for forgiuenesse at gods hand , for his owne sinnes , must needs forgiue his brother . so that to a christian man , there is a double bond or reason , to tie him to this dutie . one is , as he is a man , therefore must he forgiue him that offends him , that so another man may also forgiue him , when he offendeth . for there is none , but beeing a man , and liuing amongest men , he must needs offend . another more forcible reason is , as he is christian , therefore must he forgiue , because else , how can he in reason demaund or praie for forgiuenesse at gods hand for many thousand offences of his owne , and those exceeding great , when another man cannot obtaine forgiuenesse at his hands , for a fewe small offences . this dutie is of greater necessitie then all the former : for vpon the practise of this , depends the preseruation of peace : but where this is not practised , there is no religion , no conscience , nor saluation : for where there is no forgiuing of another man , that man is not forgiuen at gods hands . and he whose sinnes are not in christ forgiuen , and taken away , that man is in the state of damnation , and till he be forgiuen , he can neuer be saued : but he can neuer be forgiuen , till he forgiue his brother : and so it is plaine , that euen saluation it selfe , in some sort , depends vpon the practise of this dutie , yet not as a cause , but as a signe , or an effect of saluation . for this is not true , that euery one who forgiues is forgiuen of god , but this is true , that whosoeuer is forgiuen of god , will forgiue his brother . so then , neither in reason , nor in religion , can a man looke for forgiuenesse himselfe , vnlesse he make conscience to forgiue another . yea god hath made euery man a iudge in this case , to condemne himselfe , if he doe it not , when he praieth euery day , that god would forgiue him euen so , as he doth forgiue others . yet in this dutie of forgiuing outward iniuries , two cautions are to be remembred ● . that there is a time , when a man is not to forbeare and suffer , but may stand vpon his guard , and defend himselfe from the iniurie : and that is , when his life is indangered , as when a man is assaulted by a theife , or by his deadly enemie , who seekes his life , and can haue no helpe , he is in that case to helpe himselfe , when he must either kill or be killed , then reason and religion biddes him defend himselfe : & being in that case , that a man cannot haue the magistrates helpe , that beares the sword for his defence , gods puts for that time the sword , into a mans owne hand , and makes him a magistrate for that time , and occasion . for in cases of such extremitie , god allowes euery man to be a magistrate , not onely to defend himselfe , but euen to kill his enemie , if it be impossible , any way els to saue his owne life : and this defence of a mans selfe , hinders not the dutie of forgiuing , for so farre must a man forbeare and forgiue , that he be sure to defend his owne life . in the second place , though a man forgiue the iniurie and wrong done vnto him , yet may he safely in some cases , goe to lawe for recompence of that wrong . it is a deuilish opinion in the world , that a man cannot goe to lawe , and be in charitie : we must knowe , that a man may goe to law , & yet be in charitie : for to forgiue the malice , and to sue for recompence are things indifferent ; it is not so much charitie , to forbeare the recompence , as it is to forgiue the malice . if therefore a man forgiue not the malice , he is out of charitie , but he may sue for satisfaction , and be in charitie . the scripture forbids not mens going to lawe , but tels them how they should doe it : lawe is not euill , though contentious men , and vnconscionable lawyers , haue vilely abused it : but it gods ordinance , and may lawefully be vsed , so it be on this manner . first , it must not be for euery trifle , euery trespas , euery ill worde ; but in these cases , a man is both to forgiue the malice , and to remit the recompence , because he is little or nothing at all hurt by it . for example , a poore man steales a little meat from thee in his hunger , let the law take hould on him , but pursue thou him no more for it , then by the law thou needs must ▪ againe thy neighbours cattell doth trespasse thee , thou must not go to lawe for it , the malice be it more or lesse , thou must forgiue in christianitie & for conscience sake , and the damage is so small , as that therefore thou maist not go to lawe for it . for the law is abused , in beeing executed vpon trifles , and those lawyers shame themselues , and dishonour their profession , who are willing that euery trespasse of sixpence damages be an accion in the law ▪ this is one of the causes of the base and vile names , that are giuen to the lawe and lawyers in these daies , because the law is imployed vpon sueh trifles . and it is to be wished , that the supreme magistrate would take order to restrain this generall euil : that contentious men & vnconscionable lawyers might not conspire together , to pester the law with these trifles : and though men be so vnconscionable , as to run to the law for euery trespasse , yet should lawyers be so conscionable and so wise , as they should driue them from the law againe . thirdly , thy neighbour giues the ill woords , raiseth or carrieth euill tales of thee : equitie is , not to go to law for euery euill woord , but to consider that for the malice , thou art to forgiue it , and for the damage it cannot be great , because many mens tongues are no slander , neither art thou any thing worse for it , especially when he dare not stand to that he hath said , as for the most part they do not . the second caution in going to law , is that it must not be the first but the last meanes of peace . law is a kind of warr , as therefore warr is to be the last meanes of publick peace , so should the law be the last meanes to be vsed , for the attaining of priuat peace . all meanes must be tried , ere thou goe to lawe , and if none will serue , then is the law ordained for thee , whereby to recouer thy right and to maintaine equitie , for as to go to law for a trifle , or at the first , is extremitie , and so iniury : so to go to the lawe , for a cause sufficient , and after other meanes vsed in vaine , is iustice and equitie , and no extremitie . here therefore let all christians learne , how to go to law ; and the rather i do vrge this point , because the law is notoriously abused : and it is almost incredible , what infinit sommes and masses of money , are daily spent in it most vnnecessarily : insomuch as the lawyers do exceed in welth , any other sort or calling for men in this whole realme . for reformation whereof , let men but learne , and practise the two former rules : 1. lawe is not ordained to be a iudge of euery trifle : it is a shame to our lawe that men be suffered in the common wealth to arreast each other for debts of small value , so as tenne times , and otherwhiles twenty times as much is spent , for the recouery of them as the principal is . are not we a christian commonwealth ? why then haue we not the wisdome to appoint another , an easier , and a directer waie for the recouery of such debts , and if there be no other way , why doth not a christian man stay for it , or loose it rather then goe to law for it ? it is a shame for our nation , that there should be at one assises ouer england , so many hundreth actions of trespasses , wherein the dammage is little or nothing . to reforme these is a worke worthie of a prince , and euery man should put to his helping-hand to it . secondly , let law be thy last remedie . this rule controlls another foule misorder in our land . men are sued , when they would gladly compound : when they would willingly satisfie by priuate order , they are compelled to answer by law . and yet there is a worse thing then this : the law which should be the last , is not onely made the first meanes , but whereas it should be open and publike , it is vsed as a close & secret meanes : it steales vpon men ( as the phrase is . ) for men are sued afore they know , and great charges come vpon them , ere they are told of it , by them that sue them . is this equitie ? yea is it not rather extremitie ? and yet ( alas ) how commō is it in most places . let therefore euery christian man , remember his lesson here taught by the apostle , let your equitie be knowne to all men . but it seemes then , will some say , that men may not goe to lawe . i answer , thou maiest goe to lawe , though not for trifles , yet for things of waight , as for the pursuit of a notorious theife , to his due and iust triall : for the title of thy lands : for the recouerie of thy iust and due debts of value : and of thy childs portion : for the making straight of great accounts , for the triall of thy good name , when thou art so slaundered , and by such , as that thy credit is publikely indangered : for these and such like causes , thou maiest goe to law , whē by other more easie meanes , thou canst not procure a reasonable satisfaction . for then it is vnlawfull to sue for the greatest cause in the world . the trueth of all this doctrine doeth paul teach the corinths , whome he reprooueth of three faults . 1. that they went to lawe before heathē iudges . 2. for euery cause . 3. they vsed no priuate meanes of satisfaction , but ranne to the lawe at the first . the first of these cannot be our sinne , for we haue no heathen iudges , in as much as our state and gouernment , by the mercie of god is not heathenish , but we haue a christian commonwealth . but the other two are the generall sores of this land ; let vs therefore labour to heale them and to couer our shame : let vs remember that not extremitie but equitie becomes a christian ; and let euery man take heed of this , as he would be knowne to be a christian : for the knowne badge of christianitie is mercifullnes : the more mercifull the better christian. for he hath tasted deeper of gods mercies to himselfe , and therefore he is mercifull to his brother , and the worse christian , the lesse mercifull , for he neuer felt gods mercies to himselfe , therefore he cannot be mercifull to his brother . now to go to law for euery trifle , or to steale lawe vpon thy brother , or to sue him before thou offer him peace , it argueth a hard hart and vnmerciful , and farr from this dutie of forgiuing : but to be loath to go to lawe , and to put it of as long as may be , and first to giue warning , and to offer peace , and not to doe it , but in matters of weight , it argueth a mercifull heart , and such a one as is readie to forgiue , and such a one in whome the spirit of god doth dwell . and thus i hope i haue opened this dutie of forgiuing , and forbearing , in such sort ; as a christian may see how to practise it , with comfort to his conscience , also without any great losse in this world , or hurt to his estate . and thus much for the foure seuerall duduties and degrees of priuate equitie . now hauing opened the nature & kinds of christian equitie , let vs proceede further in the text . let your equitie ( saith the apostle ) be knowne to all men . the words import ; that it is our dutie , not onely to knowe this vertue and the nature of it , and to be able to talke of it , but in all our affaires publike and priuate , and in all our dealings with men , so to put it in practise , that men may see it , and that it may be knowne to other men : and that they may be able to auouch for vs ; that our dealing is vpright , equall , and indifferent , ioyned with equitie and moderation , and free from extremitie and oppression : this is the meaning of that which we are here cōmanded by the apostle . and the reason why the apostle vrgeth vs to make it known , is , because there is a priuie hypocrisie in our natures , whereby we are giuen to make shew of more then is in vs. against which vice we doe truely labour , when we labour to make our vertues manifest and knowne to the world , that so the tree may be knowne by his fruites : he is a holy and religious man , not who knoweth , and can talke well , but he whose religion and holinesse is knowne in the world , and seene of men : he is a mercifull man , of whose mercie men doe taste : so he is an equal & vpright mā , whose equitie is felt , & found by thē who deale with him . let therefore our actions with men , testifie the vertues of our heart , that mē who liue with vs , and deale with vs , may be able to say for vs , that we are possessed with those vertues ; for this is to be truly good , not when a man can speake well , or tell of his owne goodnes , but when other men see it , feele it , and speake of it . hitherto of the meaning of the words . nowe that which was pauls exhortation to the philippians , shall be mine to all true christians : let your equitie be knowne to all men . you haue learned what it is , and howe it is to be practised : it nowe remaines , that we content not our selues , with the bare knowledge , but take notice of it , as of a doctrine belonging to vs , and put it in practise all our dealings , publike and priuate , yea and make it manifest to the consciences of all men ▪ good and bad : so that euery man , with whome we deale , may taste and feele of our equitie , and be able to testifie of vs , that equitie beares rule in all our actions : thus if we doe , we are christians not in name , and profession onely , but in deed and truth . and to perswade vs all to this holy duty , let vs vse some fewe reasons to inforce it : and amongst all the reasons that might be brought , there is none better , then this here vsed in the text ( the lord is at hand . ) but before we come to speake of it , let vs consider of one other , which doth most naturally enforce this exhortation : and it is this . god sheweth most admirable equitie and moderation towards vs , therefore ought we to shew it , one towards another : it is the reason of the holy ghost , be yee mercifull , as your heauenly father is mercifull . wonderfull is the moderation , that god sheweth to man , & it appears especially in foure things , whereof two belong to all men , and the other two concerne his church . the first action of god , wherein he sheweth great moderation towards all men , is this . a lawe was giuen to our first parents , eate not of this tree , if you doe , you die for it : and that a double death , both of body and soule . but they ate and so brake the lawe , and thereby did vndergoe the penaltie annexed ▪ by force and vertue whereof , they should haue died presently , the death both of bodie and soule , and this had beene no extremitie but iustice , for this was due vnto them by the iustice of that lawe , which was giuen them . but nowe , behold gods equitie , and moderation of the iustice of that lawe , he strooke them not presently , as the tenour of the lawe , and their desert required , neither with the first nor second death , but deferres the full execution , laying vpon them ( for the present ) a lesse punishment , namely a subiection to the first death , and a guiltinesse of the second , that is , of damnation . beholde a marueilous mitigation : by the tenour of that law , their bodies and soules should both haue presently died , and beene cast into hell , but god in mercie suspends and deferres the execution of it , and onely strikes adams body with mortalitie , whereby he was subiect to the first death , and his soule with guiltinesse , whereby he was subiect to the second death : by which mitigation it came to passe , that as adam by his repentance , afterward quite escaped the second death , so he tasted not of the first death till nine hundred yeares after . if a prisoner counts it a mercifull fauour of the prince , or the iudge , when after his iudgement to die , he is repriued but one yeare , then what a mercifull mitigation was this in god , to repriue our first parents for so many hundred yeares ? this was the first action of gods mercie to man , and this concernes all mankinde generally , but especially adam and eve. but the second doeth more neerely concerne all men . so soone as man commits any sinne , euen then is he guiltie of eternall damnation , because he hath broken the law : for the curse of the lawe , is not onely a guiltinesse , but a subiection to the wrath of god , presently to be inflicted vpon the sinne committed , without any intermission : so that so oft as a man sinneth , so oft doth he deserue to be plunged soule and body into hel , without beeing spared one houre . if therefore the lord did cast ten thousand into hell in one houre , he did but iustice , for so the lawe requireth : but see the mercifull moderation of the lord : thogh we deserue euery houre to be cast into hell , yet is euery houre and minute of our liues , full of the mercie and moderation of the lord : so as though our sinnes crie for damnation presently , yet god staieth his hand , and doeth not execute the sentence of damnation vpon the sinner , instantly after his sinne , no not in one of ten thousand , but spareth euery man many yeares , some more , some lesse , but all more then their sinnes deserue , or the lawe requireth . we often reade , and alwaies finde , that god heares the crie of sinners : but we seldome reade , that god heares the crie of sinne , for if he alwaies heard it , when sin cries for vengeance to him , he should turne vs all into hell in one houre : this is a wonderfull patience and moderation in god , and yet behold a greater . for whereas we by our sinnes , doe euery houre plunge our selues into hell , as a man that violently castes himselfe into a gaping gulfe : see gods wonderfull mercie , we thrust our selues in , and he puts vs backe : he staieth vs with his own hand , and so keepes vs out . see what a sea of mercies the lord doth power vpon man : for how can that but be an infinite sea of mercies , which is shewed to so many thousands of men , so many thousand times in one houre . if his mercie did not moderate the extremitie of his lawe , there should not be one man left vpon earth , but all in one houre cast into hell : but god staieth his iustice , and staieth his lawe , yea stayeth vs , who our selues would execute the law vpon our selues and so cast our selues into hell , hee keepes vs out and giues vnto vs a longer time to repent . and this is true in all men : to some , he giues longer , to some shorter , but to euery one some , where as the law giues not one houre to any man , nay the law is so far from giuing time torepent , that it admits no repentance at all , no though a man should sinne but once , and instantly after that one sinne , humble himselfe in repentāce and craue fogiuenes , the law will not accept him to fauour , nor yeild forgiuenes , nor allowe his repentance : for the law can do nothing but this : either iustifie and reward him that fulfills it , or condemne and punish him that breakes it , further then this the law by it selfe goeth not . it is the gospell which commandeth vs , & teacheth vs to beleeue and repent ; and to the gospell are we beholding for accepting our repentance , which the law would neuer doe : which indeede is so farre from accepting repentance , as it neuer intendeth nor aimeth at repentance directly in it selfe : and therefore in it selfe , it is worthily called the ministerie of condemnation . so then behold a most straight law , and a most mercifull god : so straight a law , as ( if that mercy were not ) it would neuer giue vs one houre to repent in , nor receiue vs to fauour though we repented presently , but presently vpon our sinne cast vs into hell . o therefore tast and see how good and gratious the lord is : the law cannot haue his extremitie , nor the deuill his will vpon vs , who is the iayler of the law ; and is malitious , though the law be iust : and so by the extremitie of the iustice of the one , & the extremitie of the mallice of the other , no man should liue one houre in the world , were it not for the wonderfull mercie and mittigation of god , who contrary to the course of the law , both accepteth men when they repent , and giues also time to repent , and thus hath god done , as in the beginning with adam , so in all ages : to the old world , after many preachers sent , and many hundred yeares patience , and many thousands of sinnes ripe for vengeance , yet god giues 120. yeares more : o how many millions of sinnes did they commit against him in that time ? and yet had they repented at the last , they had beene saued , but all was in vaine , and therefore in the end god sent a flood , and swept them all away . euen so , and more patiently hath god suffered vs , in these latter daies . but how comes it to passe then , will some say , that we haue not a flood as well as they ? surely because his mercie was great to them , but wonderfull to vs , we are as euill as they , yea if we iudge aright , and consider duely all circumstances , our sinnes are farre more , yea farre more hainous then theirs were : so that we deserue a flood tenne times more then they did , and if god dealt but iustly with vs , where he brought one vpon them , he should bring and hundred on vs : and if iustice bare the sway , she should vs sweepe away , one generation after another , with a continuall flood . but marke the moderation of god , more to vs then to them , who deserue worse then they . he gaue vs not an hundred and twentie , but many hundreth yeares , and brings no floods of iudgements , but spares vs from yeare to yeare , and from age to age , that so we may either repent and escape hell : or when our time is come , drowne our selues in damnation , and so be the principall cause of our owne destruction . it may not vnfitly be noted in this place , that sometime god may be said to cast a mā into hell , and sometime man himselfe . god throwes a man into hell , when for some monstrous and contagious sinne , he takes away a wicked man in the midst of his wickednesse , by some suddaine iudgement , and so sends him to hel . but a man plungeth himselfe into hell , when god giues him leaue to liue , and libertie and time to repent , but he continueth carelesly in his sinnes till he die , and so casteth himselfe violently into damnation . nowe such is the mercifull moderation of god , that for one man whome he casts into hell ( as he did iudas presently vpon his sinne ) a hundred wicked men cast themselues into hell , abusing that time and libertie , which he gaue them to repent in , and so bringing vpon themselues swift damnation . let euery man therefore euery day of his life , when he considereth the thousands of sinnes that are committed that day , and seeth no flood of water , fire nor brimstone to come vpon vs , let him wonder at gods mercie , and say with the prophet , it is the lords mercie that we are not consumed . furthermore , this moderation of god to all men , hath another branch . euery mans ill conscience is to him like the fire of hell , and doubtlesse the torment of conscience , is a part of the very reall torment of hell : now if euery man had but iustice , he should feele presently after euery sinne , the very torment of hell , namely the sting and torment of a guiltie accusing conscience : but see the mercie & moderation of god , he inflicts it not presently , but onely giues the sinner a pricke , or a little pang ( as it were ) when he hath sinned , but the raging furie of the conscience , ( which is the greatest hell that is vpon earth ) he deferres till the houre of death , or the day of iudgement . when therefore thou hast done euill , and feelest a pricke in thy conscience , and a cheeke , but no more , remember that euen then , if god did not moderate his iustice , thou shouldest feele the extreame horrour of thy conscience , which would ouerwhelm thee as a burden , which is to heauie for thee to beare . thus then we see the marueilous mercy of god : wicked men are his sworne enemies , for sinne is that which offends him aboue all things in the world , yet so great is his mercy , and so large is his moderation , that euen his enemies tast of it euery day and houre . thus much of gods equitie and moderation to all men . now secondly , this moderate & mild dealing of the lord , is more speciall to his church and children : and that also shewes it selfe in two actiōs . first of al , iustice requireth that euery mā should pay his debt : & cōmon reason tells vs , that words & promises cannot passe for paiment , but due debt must be satisfied . now euery christian man is in a great debt to god : that debt is obedience to his lawe , for christ came to saue vs from the rigour of the lawe , not to free vs from obedience to it : but how doe we pay that debt ? euen as he doth , who oweth ten thousand pounds , and craueth to pay it by a penny a yeare , for so we owing perfect obedience in thought , word , and deed , and also puritie of nature , the root of all : we ( i meane the best & holiest mē of all ) haue nothing to tēder to god , but a fewe good desires and grones of the heart , and a seely poore endeauour : all which is vnto that which the law requireth , like vnto one penny to ten thousand pound . yet behold the mercie of god and his compassion to his children : these our desires , and that our indeauour comming from the truth of our hearts , doth he accept for perfect payment , and that man who hath an heart fearing god , and a care and desire to please god in all things , and in his place and calling endeuoureth it accordingly , is the man , whome god loues , and embraceth in the armes of his mercie , though he be far frō that , which in debt and dutie he oweth to god. thus doth god testifie of himselfe in malachie : i will spare you , euen as a father spareth his owne sonne that serueth him . now wee knowe there is no sparing , nor forbearance like vnto that . a father bids his little sonne do this or that , which is farre aboue his strength , the child not cōsidering the difficultie , but looking only at his dutie , and desiring not only to please his father , goeth about it , and doth his best , and yet when all is done , he can do nothing to it at all : now the father reioyceth in this willing obedience of his sonne , and approoueth in his child the will and indeauour , though he cannot doe the thing he bids him . euen so doeth the lord spare his children ; he commaundeth vs to keepe his lawe , and it is no more then out dutie , which notwithstanding of our selues we can doe no more , then a little child is able to carrie a milstone : yet if we willingly goe , when god commaunds vs , and doe our indeauour , and all we can , and grone vnder the burden , and desire to doe more , this our desire and indeauour , proceeding from faith , & from a son-like willingnesse , doth the lord accept for the perfect deede . this is no small moderation , but great and wonderfull : for whereas we owe perfect obedience , and he might iustly challenge it , and for want of it , make vs pay it with soule and all , he is is cōtent to take a will , a desire and indeauour , which is all we can , and is in effect nothing at all . in this world , that man would be extolled for his mercie , who will take of his debter a penny a weeke , who oweth him 100. pound : or that takes all he can pay , and accepts his good minde for the rest : oh then howe mercifull is our god , who for so great offences , and so huge a debt , as ours is to his maiestie , is content to accept of our indeauour , and heartie desire ? the heart & tongue of man cannot sufficiently magnifie so great a mercie . thus much for the first . againe the mercie and moderation of god towards his children appeares thus . there is not the best man , but he sinneth , & there is not a sinne so little , but in iustice it deserueth a whole world of punishments , yea all those curses denounced in the lawe , euen all those plagues threatned , deut. 28. all which in iustice should ouerwhelme him , presse him downe , & crush him to nothing . but behould the mercifull moderation of god , he is content to lay no more crosses on his children , then by his owne grace , ( which he also giues them ) they shall be able to vndergoe , and in the end to ouercome also . when his children sinne , ( as when do they not ? ) doth he punish them according to the proportion of their sinne ? no : for then all the curses of his lawe should be heaped on them for one sinn ; and if he did so , he did but iustice : nay he deales so with them , as it is not to be called a punishment at all , but rather a chastisement : for a punishment must be in some sort , proportionable to the offence , but that which he laieth on his children , is nothing at all to their sinne : and therfore it is no punishment properly , but ( as it were ) the chastisement or correction of a father , to teach his sonne his dutie , and to reforme him , and bring him home from his euill waies : and therefore not in the rigour of a iudge , but in the loue and wisdome of a father , he first considereth , what we are able to beare : and then laieth no more on vs , then we may well beare : and which is most wonderfull of all , he giues vs strength to beare them . to this ende speakes the apostle to the corinthians , 1. cor. 10. there hath no temptation taken you , but that which befalls the nature of man. wherby he imports thus much , that there are temptations , and crosses in gods iustice due for sinne , and which he hath in store , readie at his pleasure , which are so great , so heauie , and so fearefull , as the nature of man could not possibly beare them , but should sinke vnder them , and perish , as did cain and iudas , and such like . amongst these an euill conscience is one , which is so intollerable , as the wise man saith , prou. 14. 18. a wounded spirit , who can beare it ? but the crosses he laieth on his children , are alwaies such , as they beare with comfort for a time , and at last with ioy doe ouercome them . a notable example hereof we haue in salomon , of whome god saith to dauid , if he sinne , i will chastise him with the rod of men : as if he shold haue said , i could in my iustice , for salomons great sinnes , beate him with scorpions , and bring him to nothing , by my heauie hand , but i will consider , he is my child , and but a man : therefore will i lay vpon him no more , then the nature of man is able to beare . as god dealt with his sonne salomon , so this is gods voice to all his sonnes : vnto all my church and children , will i vse such lenitie and moderation , and in my chastising of them , i will so abate the rigour of my iustice , that by my hand and rodde , they shall not be pressed downe , but rather raised vp in new obedience , and learne thereby to feare and loue me more then before . this should euery christian man seriously consider of , and thinke with himselfe , how much this bindes a man to deale moderately with his brother , when the lord deales so moderately with him . thou sinnest , & god chastiseth thee most mildly , and laieth not on thee the thousād part of these crosses , which in iustice he might doe . shall the lord deale thus moderately with thee , for thy many ▪ and so great sinnes , and wilt thou deale so hardly with thy brother , in his fewe and small offences against thee ? remember therefore in thy dealing with thy brother , this dealing of god with thee , and certainely thou canst not forget the one , if thou hast tasted of the other . shew thy selfe therefore , that thou hast beene partaker of gods fauour , and that thou hast felt in thy soule , the sweetnesse of his mercies , by beeing milde & mercifull to thy brethren : out of that great sea of mercies , which god lets flowe ouer thee all thy life long , let fall some droppes of mercie on thy brother , and remembring how god deales with thee , deale not thou with thy brother alwaies so hardly , nor so straitly , as thou maiest , or he deserues . let these foure mercifull actions of god towards thee , be foure strong bonds , to tie thee to the obedience of this dutie , to be milde and mercifull to thy brethren , remembring euery day , how moderately god deales with thee , and howe farre from that extremitie , which thou deseruest . and to mooue vs hereunto , let euery man be well assured , that the more he hath tasted of gods mercie , the more shall men taste of his mercie ; and the more sinnes that a man hath forgiuen him at gods hands , the more will he remit and forgiue in his brother ; and the more he feeles in his owne soule gods loue and mercie to him , and the more neere he is to god by his faith and repentance , the more carefull will he be , to deale gently with his brethren : and the reasons hereof are these . first , god forgiueth not a man his faults but vpon condition , that he shall forgiue his brother , god is not mercifull to a man , but vpon cōdition he shall be so to all men with whome he deales . secondly , the mercie of god to vs , in forgiuing our sinnes , is not made knowne to the world by any meanes more , then this , when a man is not hard and extreame , but equall and mercifull in his dealing with men . whereupon therefore it followeth , that the further a man is from god , and the lesse that he hath felt of gods loue to him , the lesse moderation will he performe to his brother . let euery man then be ashamed , by these his extreame courses with his brethren , to make it known to the world , that he is an impenitent sinner , himselfe vnreconciled to god , and his sinnes vnpardoned : and let no man thinke he shall escape that censure , if he be an vnmercifull man ; for certainely it is imprinted in mens dealings , whether they be in gods fauour , and their sinnes are pardoned , or no. let therefore euery man , when his owne crooked nature , or the deuill makes him boyle against his brother in anger , and vrgeth him to vse him hardly and extreamely , consider with himselfe , and say ; i liue vnder god , i am more in gods hand , then this man in mine : i haue offended god more , then he me : and if i had my desert , i had now beene in hell for my sinnes : but yet i liue , and by his mercie i am spared , and am here still . but hath god spared me , that i should pinch others ? hath he beene mercifull to me , that i should be cruell to others ? surely therefore i will be mercifull and moderate to my brethren , more then they deserue , least god take his mercy from me : and then what shall become of me , but to be throwne suddainly into hell , which i deserued long agoe : nay i will by my equitie and moderation towards my brethren , mooue the lord to be still more mercifull to me , without which his mercie , i cannot liue one day in the world . hitherto of the exhortation of the apostle , and of the great moderation of god to man. now followeth the apostles reason , the lord is at hand . these wordes beare two senses , or meanings . the first , of the last iudgement : the second , of gods presence . the first , is thus framed , if the holy ghost meant of the last iudgement : be you equall and moderate one towardes an other , for god is readie in his great and generall iudgment , to iudge all men , and then happie is he that findes not iustice , but tasts of mercie : and who shall tast of mercie then , but he that shewed mercie in this world ? but if secondly , the holy ghost meant of gods presence , then is the argument framed thus : god is present with euery man , and at euery action , to testifie and iudge of it , and either to approoue it and reward it , if it be vpright , equall , and mercifull : or to correct and punish it , if it be extreame , and void of equitie : therefore let your equitie be knovvne to all men . both senses are good , but we will cleaue vnto the latter . it is then all one , as if the holy ghost had said ; vse equitie and moderation in your dealings , and remember who is at your elbow , stands by and lookes on , readie to iudge you for it . surely there can be no better reason then this , if it be setled in a mans heart : for a theefe , or a cut-purse , if he saw the iudge stād at his elbow , and looked vpon him , he would not doe euill , he would stay his hand , euen because he seeth that the iudge seeth him , who can presently hang him . a strong reason with men , and it keepes euen bad men from leud practises . consider therefore when the iudge of iudges , the lord of heauen and earth , stands by and seeth , and markes all thy actions , whether they be towards thy brother , as his is towards thee . this ought to make the greatest man on earth , feare how he deales cruelly or hardly with his brother . but worldly men will not be perswaded of this , but when they are laying their plots to deceiue their brother , and when by iniustice , and extremitie , they pinch and wring him , they thinke in their hearts , god seeth them not , nor doe they euer thinke of god , but labour that god may be out of all their thoughts . this is the cause of all sinne in the world : for thence is it that mens hearts are hardned , and that they care not how extremely they deale with men , because they thinke god seeth them not , nor wil cal them to account for it , and doe with them as they haue done with their brother . hence comes all iniustice , crueltie , extremitie , suits in law for trifles , taking forfaitures of leases , and of bonds , and taking all aduantages . hence comes it , that one man will not spare an other one day , nor forgiue one fault , nor passe by any infirmitie , nor put vp the least iniurie , nor yeelde one inch from his right : but if his brother offend neuer so liule , vpon neuer so apparent weaknes , he shall heare of it on both sides , as they say : and if he deserue ill , he shall haue his deserts to the full . thus hearts are hardened , affections are immoderate , bowells of compassion are shut vp , loue and pitie are banished , and in their roomes raigne crueltie , and iniustice . moderation dwells in corners , but extremitie is that , which beares sway ouer all the world : what is the cause of all this ? surely , first , because men are vnsanctified , and haue not repented of their sinnes , & so they feele not , that god is moderate , and mercifull to them . secondly , they perswade not themselues , that god seeth them ▪ therefore against this blasphemous thought the roote of all euill , and cause of all sinne , arme thy selfe with this reason of the apostle , and resolue of it , that this is the eternall trueth of god , and shall stand for euer . the lord is at hand : and seeth and obserueth thee , & all thy doings . therefore as thou wilt escape his mightie and fearefull hand , season thy doings and dealings with moderation : and if thou hadst noō cscience , nor no mercie in thee , yet be mercifull , remēbring who seeth thee ; and deale moderately and equally in the sight and presence of so moderate , so milde , and so mercifull a god : so mercifull a rewarder of him that deales moderately , and so powerfull a reuenger of him that deales hardly , and extreamely with his brother . let vs then ende with the apostle as we began : let your equitie and moderation be knowne to all men , for god is at hand . and thus much out of gods word , of publike and priuate equitie : wherein i haue not spoken all i might , but giuen occasion to others , to enter into further consideration thereof . trin-vni deo gloria . notes, typically marginal, from the original text notes for div a09403-e100 a fulk . in pr●● in t●st . rhe●● b pius grego●● sixtus ● paulus ●ius 4. pius 5. gregor sixtus 5 vrbanu● gregor . innocen clement 1. king. 18 ▪ 1. sam. 5. 2 ▪ 〈◊〉 4 , 19. 〈…〉 〈…〉 a nund ver . 603. b catho reforma de mort de vita . prophet calr . in . 〈…〉 a faithfull and plaine exposition vpon the 2. chapter of zephaniah by that reuerend and iudicious diuine, m.w. perkins. containing a powerful exhortation to repentance: as also the manner hovve men in repentance are to search themselues. published by a preacher of the vvord. with a preface prefixed, touching the publishing of m. perkins his vvorks. and a catalogue of all such particulars thereof, as are to be expected. m. perkins, his exhortation to repentance, out of zephaniah. selections perkins, william, 1558-1602. 1609 approx. 128 kb of xml-encoded text transcribed from 99 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-11 (eebo-tcp phase 1). a09417 stc 19708 estc s105944 99841669 99841669 6267 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. a09417) transcribed from: (early english books online ; image set 6267) images scanned from microfilm: (early english books, 1475-1640 ; 1327:05) a faithfull and plaine exposition vpon the 2. chapter of zephaniah by that reuerend and iudicious diuine, m.w. perkins. containing a powerful exhortation to repentance: as also the manner hovve men in repentance are to search themselues. published by a preacher of the vvord. with a preface prefixed, touching the publishing of m. perkins his vvorks. and a catalogue of all such particulars thereof, as are to be expected. m. perkins, his exhortation to repentance, out of zephaniah. selections perkins, william, 1558-1602. the fift impression. [42], 143 [i.e. 153], [1] p. printed by t. c[reed] for william welby, at london : 1609. originally published in 1605 as part of: m. perkins, his exhortation to repentance, out of zephaniah. printer's name from stc. running title reads: an exhortation to repentance. pages 80, 136 and 153 misnumbered 88, 163 and 143. reproduction of the original in cambridge university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). 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sermons, english -16th century. repentance -early works to 1800. 2004-07 tcp assigned for keying and markup 2004-07 aptara keyed and coded from proquest page images 2004-08 john latta sampled and proofread 2004-08 john latta text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion a faithfvll and plaine exposition vpon the 2. chapter of zephaniah : by that reuerend and iudicious diuine , m. w. perkins . containing a powerful exhortation to repentance : as also the manner howe men in repentance are to search themselues . published by a preacher of the word . with a preface prefixed , touching the publishing of m. perkins his works . and a catalogue of all such particulars thereof , as are to be expected . the fift impression . prou. 28. 13. he that hideth his sinnes shall not prosper . but hee that confesseth and forsaketh them , shall finde mercie . ¶ at london , printed by t. c. for william welby . 1609. to the right worshipfull , my very worthy and christian friend , sir williā gee , knight , one of his maiesties honorable counsel in the north. recorder of the townes of beuerley and hull , and one of his maiesties iustices of peace in the east-riding of the countie of yorke , a true friend of learning , and pietie : & to the vertuous , and religious lady his wife , grace and peace from god , &c. amongst the many reasons ( worshipfull sir ) which haue perswaded me that poperie cannot be the true religion , this is not the least : the insufficiencie of their doctrine of faith and repētance : which two things , though they be the chiefe and principall points in religion , and so necessarie , that he , who doth not but know , and practise them aright , can neuer bee saued : yet i dare auouch , that the faith and repentance of the romish church , as they are taught by many of the best approoued papists , are no better thē such a faith , and such a repētance as an hypocrite , and a very reprobate may attaine vnto . indeede , to insist vpon repentance only ( they make many faire florishes , they call it penance , they make it a sacrament , and say it is a boord that saues a man after shipwracke , and write great volumes of it , and of confession , and of cases of conscience , ( as you good syr in your owne reading knowe better then i ) and yet alas , when all is done , it is but a shadowe of repentance ; and indeede how can they teach aright the doctrine of repentance : which erre so fowly in setting downe the iustice of god , and the vilenesse of sinne : which two points a man must know , else hee will neuer repent : but poperie misconceiuing the iustice of god , teaching it not to bee infinite , in as much as it needes not an infinite satisfaction , and misconceiuing the nature of sinne , teaching euery sinne not to be damnable , nor to offend gods infinite iustice , erring ( i say ) in these two , how is it possible they should conceiue aright the nature of repentance ? by which a man seeing his sinnes , their foulenesse , their punishment , and his owne miserie by them , confesseth them , bewailes them , fearing gods iustice , flieth from it , and craues forgiuenesse of his mercy : and lastly purposeth , and indeuoureth to leaue thē all , and to leade a new life . the serious consideration heereof , hath often made mee wonder , why many popish treatises , being in some sort exhortations to repētance , should be so accounted of as they are by some : for though i confesse , there are in some of them , good and wholesome meditations , and manye motiues to mortification , & good life , yet woulde i gladly learne of any man but this one thing , howe those exhortations can bee pithie , or powerfull , sound , or any way sufficient to moue a man to repentance , whē as , not those bookes , not all poperie is able to teach a man sufficiently what true repentance is . if any man reply : i will therefore learne the doctrine out of the protestants bookes : and vse the papists for exhortation onely : i then answere ; is it not a more compendious , and conuenient , and a lesse scandalous course , to seeke exhortations out of such writers , as do teach the doctrine aright ? nay i doubt howe it is possible to finde a powerfull exhortation to repentance in any papist , who erres in the doctrine : the reason is manifest , because doctrine is the ground of exhortation : and if the doctrine bee vnsound , how can the exhortation bee any better ? let vs therefore leaue these muddie puddles , and fette our water at the fountaine : the water of life , at the fountaine of life : i meane the doctrine of faith , and repentance , at the written worde of god , and at such mens writings as are grounded thereupon , and agreeable thereunto . nowe , amongst those many instrumentes of god , who haue laboured with profite in this great point of religion : namely repentance , drawing their doctrine out of the breasts , of the two testamens of gods booke , i may well say , ( to say no more ) that this man of god , maister perkings , deserues to haue his place : whose labours , whilest he liued , and his yet liuing labours , what they deserue , i had rather others should proclaime , then i once name : who professe my selfe to be one of those many , who many truly say , that by the grace of god , and his good meanes principally , i am that i am : but leauing him in that glorious mansion , which christ the lord of the haruest hath prepared for him : and now giuen him : i returne to my selfe , and doe humbly praise the lord of heauen , who gaue mee my time in the vniuersitie , in those happie daies , wherein ) beside many worthy men of god , whereof some are falne a sleepe , and some remaine aliue vnto this day ) this holy man did spend himselfe like a candle , to giue light vnto others . the scope of all his godly endeuours was to teach christ iesus , and him crucified , and much laboured to moue all men to repentance , that as our knowledge hath made poperie ashamed of their ignorance : so our holy liues might honour our holy profession . and as repentance was one of the principall endes , both of his continuall preaching and writing : so especially and purposely hath hee twise dealte in that argument . first , in his treatise of repentance : published , 1592. wherein briefly ( as his manner was ▪ ) but soundly , pithily , and feelingly , he laieth down the doctrine , and the very nature of repentance : and after the positiue doctrine , hee toucheth some of the principall controuersies and difficulties in that doctrine , but afterwards thinking with himselfe , that hee had not seriously and forcibly enough , vrged so great and necessarie a lesson as repentance is , therefore shortly after , being desired and called to the dutie of preaching , in that great , and generall assembly at stirbridge faire , hee thought it a fit time , for this necessarie and generall exhortation to repentance : to the intent , that as wee were taught the doctrine of repentance , in the former treatise : so in these sermons wee might be stirred vp to the practise of it . and certainly , ( good sir : ) i iudge there coulde haue beene no matter , more fitte for that assembly , then an exhortation to repentance : for as the audience was great and generall , of all sorts , sexes , ages and callings of men , and assembled out of many corners of this kingdome , so is this doctrine generall for all : some doctrines are for parents , some for children , some for schollers , some for trades-men , some for men , some for women , but repentance is for all : without which , it may bee saide of all , and euery one of age , not one excepted : no repentance , no saluation . these sermons being in my hands , and not deliuered to mee from hand to hand , but takē with this hand of mine , from his own mouth , were thought worthy for the excellēcie , and fit for the generalitie of the matter , to bee offered to the publique view : i haue also other works of his in my hands : of which ( being many , ) i confesse my selfe to be but the keeper for the time , taking my selfe bound to keepe thē safely , to the benefite of gods church , of whose treasure vpon earth i make no question , but they are a part : and i hartily desire you ( my good friendes ) and all other faithful christians , to solicite the lord in praier for me , that i may faithfully discharge my selfe of that great charge which in this respect lieth vpō me : & that his grace & blessing may be on me and all others , who are to bee imployed in this seruice , wherein ( had the lord so pleased ) wee coulde heartily haue wished neuer to haue bene imployed : but that his life might haue eased vs of the labour : and that as i begin with this , so i , or some other better able ( which i rather desire ) may goe forward , vndertaking the weight of this great burthen , and not faint , till he haue made a faithfull account to the church of god , of all the iewels deliuered to our trust . and nowe these first fruites of my labours , in another mans vine yard , as also all that hereafter do or may follow , i humbly consecrate to the blessed spouse of christ iesus , the holy church of god on earth , and namely to the church of england , our beloued mother , who may reioyce , that shee was the mother of such a son , who in fewe yeares did so much good to the publique cause of religion , as the wickednesse of many yeares shall not bee able to weare out . but first of all , and especially , i present the same vnto you ( my very worshipfull and christian friendes ) who ( i must needes say ) are very worthy of it in many respects . 1. for the matter it selfe , which is repentance , my selfe being able to testifie , that you are not hearers , but dooers , rise in knowledge , and rise in the practice of repentance : insomuch as i dare from the testimonie of my conscience , and in the word of a minister , pronoūce of you that as you haue heard and knowne this doctrine of repentance , so blessed are you , for you doe it . and 2. for him who was the author hereof ( whose mouth spake it from the feeling of his soule , and whose soule is now bound vp in the bundle of life : i know , & cannot in good conscience conceale the great delight you haue alwaies had in the reading of his books , the reuerend opinion , you had of him liuing , & how heauily and passionately , you took his death & departure : therefore to cheare you vp in want of him , i send you here this little booke , his own child , begotten in his life time , but borne after his death : obserue it well , and you shall finde it , not vnlike the father , yea , you shall discerne in it the fathers spirit , and it doubts not , but to finde entertainment with them , of whom the father was so well respected . and for my selfe , i spare to rehearse what interest you haue in me , and all my labours , it is no more then you worthily deserue , and shall haue in me for euer : you are the fairest flowers in this garden , which in this place , i after others haue planted for the lord ( or rather god by vs ) : and two principall pearls in that crowne , which i hope for , at the last day from the lord my god , whose word at my mouth you haue receiued with much reuerence , and with such profit , as if i had the like successe of my labours in others , i should then neuer haue cause to say with the prophet , i haue laboured in vaine , & spent my strength in vaine , but my iudgement is with the lord , and my worke with my god. and if i knew you not , to bee such as take more delight in doing well , then in hearing of it , i would prooue at large , what i haue spoken of you : yet giue me leaue to say that , which without open wrong , i may not conceale , that beside your care , knowledge , and godly zeale to religion , and other duties of the first table to god himselfe , your charitie and pietie to the needie distressed christians , at home and abroad : your mercifull dealing with them , who are in your power ; your beneuolence to learning , and namely to some in the vniuersitie , do all proclaime to the worlde those your due prayses : which i ( well knowing your modesties ) doe spare once to name : neither would i haue saide thus much , were it not for this cold and barren age , wherein we liue , that so , when our preaching cannot moue , yet your godly examples might stirre vp . pardon me therfore i pray you , & thinke it no wrong to you , which is a benefit to gods church : but goe forward in the strength of the lord your god , & hold on in that happie course you haue begun , be faithfull vnto the ende , the lord will giue you the crowne of life : faithfull is hee , which hath promised , who will also doe it : proceede ( good sir ) to honour learning in your selfe and others , and religion especially , which is the principallearning , and proceede both of you , to practise religion in your owne persons ; and in your family , hold on to shine before your familie , and amongst the people , where you dwel , in zeale and holines : holde on hereby , still to shame poperie , to stoppe your enemies mouthes , and to honour that holy religion , which you professe , to gaine comfort of good conscience to your selues , & assurance of eternall reward : and lastly , to encourage mee in those painefull duties which lye vpon mee : for i openly professe that your religious zeale and loue of the truth , with many other good helpes , are principall encouragementes in my ministerie , and especiall motiues vnto mee , to vndertake the charge of publication , of so many of the workes of this holy man deceased , as may not in better manner be done by others . but i keepe you too long from this holy exhortation following ; i therefore send you it , and it to you , and from you , to the churche of god : for i dare not make it priuately yours and mine , wherein the whole church hath interest , as well as we : it was preached in the field , but it is worthy to be admitted into our hearts : i found it in the opē field , but vpon diligent viewe , finding it to bee gods corne , and a parcell of his holy and immortall seede , therefore i brought it home , as good corne deserues : and as it is gods corne , so in you , i desire all holy christians to lay it vp in gods garners , that is , in their hearts and soules . and thus committing this little volume to your reading , the matter to your practise : you and yours , to the blessed fauour of that god , whome you serue : and my selfe and my endeuours , to your hartie loue , and holy prayers , i take leaue : from my studie ; august . 7. 1607. yours in christ iesus , euer assured , william crashawe . to the christian reader , and especially to all such as haue any copies of the works of maister perkins , or intend any of them to the presse . for asmuch as there hath beene lately signification made , of diuers of maister perkins his workes hereafter to be printed , in an epistle to the reader premised before the treatise of callings , and the signification being but generall , might peraduenture giue occasion to some , to set out some particulars ( without the consent of maister perkins his assignes ) as imperfectly as are these two bookes , intituled , the reformation of couetousnesse , and the practise of faith , iustly and truely ( for ought that i see ) censured in the aforesaide epistle . it is therefore nowe thought good to mention the particular treatises , and workes of his , which shall hereafter ( if god will ) bee published , for the benefite of gods church : i doe therefore heereby make knowne to all , whome it any way may concerne , that there were found in the studie of the deceased , and are in the hands of his executours , or assignes , and preparing for the presse . 1. his expositions on the epistle to the galathians . 2. on the epistle of iude. 2. his booke of the cases of gonscience . 3. his treatises , 1. of witchcraft . 2. of callings . all these hee had perused himselfe , and made them ready for the presse , according to which coppies by himselfe so corrected , some of them alreadie are , and the rest will bee published in due time . and here vpon wee desire all men who haue coppies of them , not to offer that wrong to that worthy man of god , as to publish any of their owne , seeing the coppies heereof which are to bee printed , are of his owne correcting : but rather if they can helpe to make any of them more perfect by their coppies , they may therein dooe a good worke to the benefit of manie , and much comfort to themselues . and further , i doe heereby make knowne , that i haue in my handes at this present of his workes , taken from his mouth , with my owne hand , heereafter ( if god will ) to bee published , with the allowance of our church , and for the benefite of his children , these particulars . 1. his expositions or readings on the 101. psalme . 2. on the 32. psalme . 3. on the 11. chapt . to the hebrewes . 4. on the 1 2 and 3. chap. of the reuelation . 5. on the 5. 6. & 7. chapt . of saint matthewe . 2. his confutation of canisius , his little popish catechisme . 3. his treatises , 1. of imaginations , out of gen. 8. 2. 2. of temptations , out of mathew . 4. 3. of christian equitie , out of phillippians , 4. 3. 4. of the callings of the ministery , out of two places of scripture . 5. of repentance , out of zephaniah . 2. 1. besides many other particular sermons , and short discourses made vpon seuerall , and speciall occasions : of all which , some are alreadie published by others , and some by my selfe : and all the rest that remaine , as they be the iewels of gods church , so did i willingly dedicate them to the publique and generall good , iudging it were a foule sinne in mee , or any other , to impropriate to our sinnes , or our owne priuate vse , the labours of this , or any other learned man , which are in my opinion ; partes of the treasurie of the militant church : and as it were wrong to the church , if i should conceale them , so doubtlesse were it to him and his children , if i should publish them for mine owne alone , and not for their benefite . if i doe , i thinke it may bee iustly saide vnto mee , or whosoeuer doeth so , thy money perish with thee . and what herein i haue saide for my selfe : i knowe i may boldely and safely say , for his executours or assignes , which haue or had in their handes , anie of those which were found in his studie : in the publishing of all which , as wee doe intend to deale truely with the christian reader , and not to commit anie thing to the presse , which hath not eyther beene written or corrected , by the author himselfe , or faithfullie penned according to the truest coppies , taken from his owne mouth , and since by others of sufficiency and integritie , diligently perused : some purpose to referre them to the benefit of the authours wife and children , as much as may be , wishing that vpon this caueat , men would not bee so hastie ( as some haue beene ) to commend to the world , their vnperfect notes , vpon a base desire of a little gaine , both to hinder the common good of the church , and to defraud the said parties of their priuate benefite , to whom in all equitie and conscience , it doth principally appertaine : and desiring all who haue any perfect copies of such as are in my owne hands , that they would either helpe mee with theirs , or rather take mine to helpe them . that by our ioynt power , and our forces laide together : the walles of this worthy building , may goe vp the fayrer , and the faster . and so i commend them all to gods blessing , who endeuour to commend themselues , and their labours , to god , and to his church . your brother in the lord , w. c. an exhortation to repentance . zephoniah . chap. 2. ver . 1. 2. searche your selues , euen searche you ô nation , not worthy to be beloued : before the decree come forth , and you bee as chaffe , that passeth on a day . the prophet in the first chapter of this prophesie , rebuketh the iewes of three notable crimes , idolatrie , fraude , and crueltie . in this second he exhorts them to repentance , and withall reprooueth some of their speciall sinnes . in the three first verses hee propoundeth the doctrine of repentance , and addeth some speciall reasons to mooue and stirre them vp to the practise of it . in propounding the doctrine of repentance , he directs it to two sorts of men . first , to the obstinate and impenitent iewes , in the first and second verses . secondly , to the better sorte of them , in the third . so that the summe and substance of these twoo first verses , is a briefe and summarie propounding of the doctrine of repentance to the obstinate iewes . the wordes containe in them fiue seuerall points , touching the doctrine of repentance . 1. the dutie to bee performed , search . 2. who must be searched ? your selues . 3. who must doe it ? the iewes : who are further described to be a nation , not worthy to be beloued of god. these are in the first verse . 4. in the second verse , the time limitting them when to repent , before the decree come forth : that is , before god put in execution the iudgements which are alreadie decreed & appointed for them . 5 a forcible reason vrging them to do it , which lieth hid , and is necessarilie implyed in the 4. pointe ; namely , that there is a decree against them , which wants nothing but execution , which also shall come , vnlesse they repent , wherby they shal be fanned : & if they shal be found to be chaff , they shal flie away with the winde of gods iustice . of all these points in order . for the first , the holy ghost saith ; search your selues . the wordes are commonly read thus . gather your selues ; which though it bee good , for that in repentance a man gathereth himselfe , & all his wits together , which afore were dispersed , & wandred vp and downe in vanitie : yet i rather allowe their translation who reade thus . search or fanne your selues : but either of them may stand , because the word in the originall doth comprehend both significations ; yet it seemeth that to search , or sift , fits this place better , considering the same manner of speech is afterwardes continued in the word chaffe : so that the meaning of the holy ghost seemeth to be this : search , try , and fanne your selues , least you bee found light chaffe , and so flie away and be consumed before the iustice of god. concerning this dutie of searching , let vs obserue first , that the holy ghost vrging the iewes to repent , vseth not the word repentance , but bids them search themselues : yet meaning , he wold haue them to repent : giuing vs to vnderstand , that no man can haue true & sound repentance , but he who hath first of all searched and examined him selfe : and this stands with good reason , for no man can repent , who first of all doeth not knowe himselfe , and his owne wretchednes . but no man can see into himselfe , nor know himselfe , but hee that doeth diligentlie search himselfe : so that the beginning of all grace , is for a man to search , & trie , and fan himselfe , that therby he may knowe what is in himselfe : that so vpon the searche , seeing his fearefull and damnable estate , hee may forsake himselfe and his owne wayes , and turne to the lord. thus speaketh the holie ghost in the heartes of holie men ; let vs searche and trye our wayes : and marke what followeth ; and turne againe to the lord : as though there were no turning againe vnto the lord , but after a searching of our selues . with this testimony of the holy ghost , agreeth the testimonie of all holy mens consciences , who all know , that the first beginning of their turning vnto the lorde , was a searching of themselues . let any repentant sinner aske his conscience , & call to minde his first calling and conuersion , and hee will remember that the first thing in his repentance was this ; that he searched into himselfe , and looked narrowly into his wayes , and finding his wayes dangerous , & his case fearful , did thervpō resoule to take a new course , & turn to the lord for pardō & mercy , and for grace to enter into more holie , and more comfortable courses . the man that passeth vpon ridges of mountaines , and sides of hills , or that goeth ouer a narrow bridge , or some dangerous and steepe rocks , at midnight , feareth not because he seeth no danger : but bring the same man , in the morning , and let him see the narrowe bridge , hee went ouer in the night , vnder which runnes a violent streame , and a bottomlesse gulfe , and the daungerous mountaines and rockes hee passed ouer , and hee will woonder at his owne boldenesse , and shrincke for feare to thinke of it , and will by no meanes venture the same way againe : for now he seeth the height of the mountaines ; the steepenesse of the hils , the cragginesse of the rocks , the fearefull downfall , and the furious violence of the streame vnderneath , and thereby seeth the extreame danger , which afore he saw not : therefore he wondreth , and reioyceth , that hee hath escaped so great a daunger ; and will by no meanes bee drawne to goe that waye in the day , which he went most carelesly in the darknesse of the night , but seeketh another way ( though it should bee far about : ) so a sinner in his first estate , which is naturall and corrupt ( as wee are bred and borne ) hath a vaile before his face ; so that he seeth nothing : the wrath of god , and the curse due for sin , hell , & damnation , seeking to deuoure him , hee seeth them not , although ( liuing alwaies in sin ) he walketh in the very iawes of hell it selfe , and because he seeth not this fearefull daunger , therefore he refuseth no sin at all , but rusheth securely into all manner of sinne : the night of impenitencie , and the myst of ignoraunce , so blinding his eyes , that hee seeth not the narrow bridge of this life , from which if hee slyde , hee falles immediately into the bottomlesse pitte of hell . but when as gods spirit hath by the light of gods word opened his eyes , and touched his heart to consider his estate , then hee seeth the fraile bridge of this narrowe life , and howe little a steppe there is betweene him and damnation ; then hee seeth hell open due for his sinnes , and himselfe in the high-way to it : sinne beeing the craggy rocke , and hell the gaping gulfe vnder it ; this life beeing the narrowe bridge , and damnation the streame that runneth vnder it . then he wondereth at his miserable estate , admireth the mercie of god in keeping him from falling into the bottome of hell , wondereth at the presumptuous boldnesse of his corruption , which so securely plodded on towards destruction , and being ashamed of himselfe , and these his wayes , he turnes his heart to the god that saued him from these dangers ; and sets himselfe into more holie wayes , and more comfortable courses , and confesseth that ignorāce made him bold , and blindnes made him so presumptuous ; but nowe he seeth the danger , & will by no meanes goe the same way againe : & thus the searching and seeing into the foulenes of sinne , and the danger therof , is the first beginning of repentance , and the first step into grace . this doctrine teacheth vs what faith and repentance is generally in the world . all men say , they belieue , and haue repented long ago ; but trie it well , and wee shall finde in the bodie of our nation , but a lippe faith , and a lippe repentance : for euen when they say so , they are blind and ignorant of their own estate , and knowe not themselues , that because they are baptized and liue in the church , therefore they are in gods fauour , & in verie good estate , when as they neuer yet were reconciled to god : and are so farre from it , that they neuer yet sawe anie sinnes in themselues , whereof they should repent : as a man trauelling in the night , seeth no daunger , but plods on without feare : so the most part of our common people , in the night of their ignorance , thinke and presume they loue and feare god , and loue their neighbour ; and that they haue euer done so : nay , it is the common opinion that a man may doe so by nature , and that he is not worthy to liue , who doth not loue god with all his heart : and beleeue in iesus christ. but alas poore simple soules , they neuer knewe what sinne was , neuer searched nor sawe into their owne hearts , with the light of gods law , for if they had , they should haue seene such a sea of corruption , that then they woulde confesse it to be the hardest thing in the world , to loue god , & to beleeue in christ , and forsake sinne : it is therefore manifest , that they haue not yet begunne to beleeue or repent , nor haue entered into the first step of grace , which leadeth to repentance , for that they haue not learned this lesson , which the prophet teacheth : that is , to search themselues . furthermore , let vs in the second place , obserue better the signification of the word : it signifieth to searche narrowely , as a man would doe for a peece of gold , or a precious iewell , which is lost in a great house : or as a man may searche for golde in a mine of the earth , where is much earth , and but very little golde oare . heere wee may learne , that in true repentance , and conuersion , wee must not search so onely , as to find the grosse and palpable sinnes of our liues : but so as wee may finde those sinnes which the world accounts lesser sinnes , and espie our secret saults & priuie corruptions . some corruptiōs seeme more neere a kin of our nature , & therein men hope to bee excused , when they forsake many other greater sinnes . but a true penitent sinner must search for such , so as a good magistrate searcheth for a lurking traitor which is conueied into some close and secret corner , and he must ransacke his heart for such corruptions , as wherin his heart takes speciall delight , and must thinke that no sinne can be so small , but it is too great to bee spared , and that euery sin great or litle , must be searched for , as beeing all traitors to gods maiestie . but alas , the practise of the world is far otherwise , great sinnes are little sinnes , little sinnes are no sinnes : nay , after a little custome , great sins are so little or nothing , and so at last men make no bones of grosse and grieuous sinnes : and for the most parte men search so superficiallie , that they scarce finde any thing to be sinnes : such excuses are made , such distinctions are deuised , such mittigations , such qualifications , such colours are cast vpon all sins ; as now vp & downe the world , grosse sinnes are called into question , whether they bee sins or no : & the great trangressions of the law are coūted small matters , necessarie euils , or inconueniences , tollerated to auoyd other euils : and what is hee counted , but a curious and precise foole , which stands vpon them : ignorance after fiue and thirtie yeares preaching , is counted no sinne , blinde deuotion in gods seruice , no sinne , lippe labour in praying , vaine and customable swearing , mocking of religion , and the professours thereof , no sinne : prophaning of the sabbaoth , contemning of preachers , abusing of parentes no sinne : pride in apparell , superfluitie in meates , beastly & ordinarie drunkennes , fornication , no sinnes . nay , deceits , cosonages , oppressing , vsurie , notorious briberie , and couetousnesse , that mother sinne ; these are counted no sinnes : these beames are made but moates by prophane men , & they are so minced and carued , or there is some such necessitie of them , or some such other flourish or varnish must bee cast vpon them , as that they are little or none at all . alas , alas , is not that a simple and a silly searche where such blockes as these are , lye vnespyed ? what are moul-hilles , when such mountains are not seene ? moates wil be little regarded , where such beames are not discerned : but it is cleere , that therefore there is no true tryall , nor diligent search made : for a true cōuert wil search his hart for all , and will spare none : he deales in searching his own heart , as a good iustice of peace in searching for traitors or seminarie priests . hee seekes not superficially , but most exactly , & leaueth neuer a corner vnsought , and he thinkes great sinnes to be infinit , and little sinnes great , and iudgeth no sin so small , but that it deserueth the anger of god , and therefore he wonders at the mercy of god , which throwes vs not all downe to hell in a moment : and hee crieth out with holy ieremie : it is the lords mercie that wee are not consumed . away then with this superficiall and hypocriticall search , where so many sins are spared and not found out . it is pharisaicall , for euen so the pharisie , when he came into the temple to recken with god , and to tell what traytors hee hadde found , that is , what sins vpon good search he had espied , he returnes his precept , all is well , hee hath found neuer a one , but begins to thank god that he was so good , & so good , and not so ill , and so ill , nor yet like the publicane . the world is full of pharisies , not onely the popish churche , but euen our church swarmes with these superficiall searches , who cannot ( because they wil not , ) finde any sinne to present vnto god. men thinke in the countrey , a church officer hazards his oath , if he present all well , and findeth no faulte in his parish , to present as punishable to the ordinary : for men think it vnpossible , that there should bee none in a whole parish : then how doth that man hazard his owne soule , who being made ouerseer & searcher of his heart , findes nothing in it to present to the lord. for it is no more easie to espye outward and actuall transgressions in a whole parish , then it is to find a heape of corruptions in a mans heart , if a man will search into the bottome of it with the light of gods lawe . therefore when the lord comes and keepes his visitation , what shall become of such a man , but to vndergoe the strict & seuere search of the almightie , because hee would not search himselfe ? our bodies & liues are free frō spanish inquisition ( which is one of the last proppes , which sathan hath lent the pope , wherewith to vpholde his declining kingdome ) and the lord grant we may be euer free from it . but in the meane time , that might put vs in mind how to deale with our corrupt heartes , and vnmortified affections , euen to erect an inquisition ouer them , to lay in wayte for them , to search them narrowly , and to vse them roughly : yea , to set our hearts vpon the racke of gods lawe , that so it may confesse the secrete wickednesse of it : for the papistes dooe not thincke vs protestants , greater enemies to their superstition , then the inwarde corruptions of our hearts , are to our saluation : therefore it may bee a godly pollicie for euery man , euen to erect an inquisitiō ouer his owne heart and conscience , and not to spare his most secret & dearest sins , and such as are neerest allyed to his owne nature : for that is the true search heere commaunded by the prophet , & practised by all godlie and holie men : when a man purposeth to finde all that are , & to espie euen all his sinnes : for a godly man is neuer satisfied in his searche , but still , the more he findes , hee suspects the more are still behinde : and therefore he continueth ing his owne heart all his life long : therefore let euerie professor looke to it betwixt god and his conscience , that he dallie not with himselfe in this case : for it hee doe , then when god comes with his priuie searche , his hypocrisie shall bee discouered , and his nakednes shal be laid open in the view of men , and angels : to his eternall confusion . thirdly , search , saith the prophet , but not so content : hee forceth it againe , euen search you . in thus repeating and vrging this exhortation , the holie ghost giues them and vs to vnderstand , that the true searching of a mans heart , and life , is a dutie of a great moment , and speciall necessity : therefore he leaues it not after once naming it , but inforceth it the seconde time , as beeing no matter of indifferencie , but of great necessitie : thereby shewing , that it is a principall dutie in repentance , euen the beginning and foundation of all true grace . and further , it is a meanes also to preuent gods iudgements : for when men search not themselues , then god sendes the fire of afflictions , and crosses to trie and search them : but when they search themselues , then god spareth to searche them by his iust iudgements . nowe in that this dutie of searching , is both the beginning of all true grace , and the meanes to staye gods iudgements , and therefore is so pithelie , and forceablie , vrged by the holie ghost , it must teach vs all a necessarie lesson : namely , to make great conscience of searching our selues . first , because god hath so commanded , and we are to make conscience of obedience to euerie commandement . secondly , because thereby we shall reape two so great commodities , as first , therby we shal lay a sure foundation for the good worke of grace in vs , and secondly , shal stay the hand of god , and his iudgements , from beeing executed vpon vs. let vs therfore hearken to this counsaile of the holie ghost , let vs take the fanne of the law , and there with searche and winnow our hearts and liues . our hearts for secret and hidden corruptions . our liues , for committing of euill , and omitting of good . doe with your hearts as men doe with their wheate : they will not suffer their corne to lye long in the chaffe , least the chaffe hurt it , but commits it to the fanne , that the winde may separate them : so the graces of god in our hearts are but corne , our sinnes and corruptions are chaffe : looke well , and thou shalt finde in thy selfe much chaffe , and but little corne : let not then the chaffe lye too long mingled with the corne , lest it corrupt the corne . let not thy sinnes lye mingled with the grace of god in thee , if thou doe , they will choke it in the ende , and so depriue thee of all grace ; therefore rippe vp thy heart , and looke into thy life , and when thou hast sinned , enter into thy selfe , aske thy conscience what thou hast done , and bee not quiet till thou hast founde out thy sinne , and the foulenesse of it : and neuer thinke that thou knowest anie thing in religion , till thou knowest what is in thine owne heart . and what are in thy speciall and priuiest corruptions , and looke into thine owne faults , not with a partiall eye , but with a censorious , and a straite iudgement , spare sinne in no man , but especiallie condemne it in thy selfe . but alas , these times of ours , crie out of an other state , for euen ieremies case is ours : we may complaine as hee did , no man repents him of his wickednes , saying , what haue i done ? the same is the force of our people , and the sickenesse of all nations : that euerie man runnes on in his sinnes , from sin to sinne carelesly : euen as the barde horse into the battaile . but how rare a thing is it , to finde a man , that daylie searcheth himselfe , and examines how he liues , and how the case standeth betwixte god and himselfe : and that when hee hath done amisse , entereth into the closet of his heart , and strikes himselfe vpon the breast , and disputes the case with himselfe , saying ; what haue i done ? o what is this , that i gaue done against god , against his church , and against my own soule ? the want of this , is that which the prophete complaines of in that place : not as though it was sufficient thus to doe , in a mans owne conscience : but because it is a good beginning , and a step to further grace . for if a man did seriously thus deale with his conscience after his sinne , his conscience woulde shape him such an aunswere , and woulde tell him so roundlie , what hee had done , that hee woulde take heede , howe he did the same againe , and looke more narrowely , and warilie to himselfe all the dayes of his life . seeing therefore it is so necessarie a dutie , let euery one of vs enduour the practise of it , namely , to rippe and ransacke our heartes , and to searche our wayes vnto the bottome . now for our better instruction , and furtherance in the performance heereof : you must knowe that this search is to bee made by the law of god , for nothing else but gods lawe can helpe vs , and let vs see that which we must search for : for if we search by anie meanes , wee may seeke and search long enough , ere wee finde anie thing that will bee matter of repentance . aske the diuell , hee will tell thee all is well , and that thou art in an excellent estate : and god loues thee , and thou art sure of heauen : this song the diuell alwayes singes for the most part , til a man comes to die , for then hee appeares in his colours , but till then , hee laboures to sing , and lull all men a sleepe in the cradle of securite . aske your owne flesh , and your owne heartes and natures , and they will aunswere and say , that all is well and safe , and that wee haue beleeued , and loued , and feared god all our dayes . aske the worlde , and men in the world : and they will answere , all is well ; and they will say further , that thou art a right good-fellowe , and art worthe twentie of these curious fooles that sticke vpon points , and stand vpon circumstances , as swearing , and drinking , and good fellowship , and gaming , and such other nice and circumstantiall points : thus wil worldly men aunswere : for thy prophane course is acceptable to them , because thereby thou approuest the same in them . nay , goe further , and aske all humaine learning in the world , and it cannot tell thee what one sinne is , nor what it is to offende god : so that there remaines onely the law of god , the light whereof will disclose the darkenesse of our heartes ; and the iustice whereof will reueale the righteousnesse and the peruersenesse of our natures : therefore to the lawe of god must wee flye to helpe vs in this search . and yet for our better helpe in this dutie , and that there may bee nothing wanting to that soule , that seeketh god , therefore wee are further to knowe , that if wee will searche our selues by the lawe profitablie , wee must marke three rules , the truth whereof vnlesse wee knowe , acknowledge , and feele : wee shall neuer see our owne estate , nor profit by this search , but plod on from sin to sin , vntill we plunge into hell . the first rule is , that euerie man that came from adam , sinned in the sinne of adam : thou must therefore knowe , that his sinne in eating the forbidden fruit , was thy sinne : and thou sinnedst therein , as well as hee ( though thou wast then vnborne ) and that thou art guiltie of it before god , and must aunswere for it to gods iustice , vnlesse christ doe it for thee . the reason heereof is , because wee are his seede and posteritie , wee were then in his loynes , he was the father of vs all : and was not a priuate man as wee are now , but a publike person , the pledge of all mankinde , and bare the person of vs all at that time : therefore what hee did then , he did it for himselfe , and for vs : what couenant god made with him , was made for himself & vs : what god promised him , and hee to god , he promised for himselfe , & for vs : what he receiued for himselfe , and for vs : and what hee gained or lost by his fall ▪ he gained & lost for vs , as for himselfe . hee lost the fauour of god , and originall puritie : therefore he lost it for all his posteritie : guiltinesse , and gods anger , and corruption of nature which hee gained , he got for vs all , as well as for himselfe . if we doubt of this pointe , it is prooued by the apostle : where the holie ghost saith ; sinne entred by one man , and death by sinne : and that sinne went ouer all , and that it went ouer all them , which sinned not in the like transgression with adam , ( that is , euen our children ) who as they are borne , are borne not onely tainted with original corruption : but guilty also of adams sinne . this is a most certaine truth , thogh it seeme strange , for few men thinke of it , that euer they shall answere for adams sinne : and therefore if anie obiect , what reason is there that i answere for another mans sinne ? i answere , true , if it had beene adams sinne alone : but it was his and thine also : for hee was thy father , and stood in thy roome : and thou also since thou wast borne , hast confirmed what hee did . now therefore , though not one of many thinkes seriouslie thereof : namely , that hee shoulde stand guiltie of a sinne committed fiue thousand yeares before hee was borne , yet seeing it is most true , both in scripture and good reason : let euerie man subscribe in his conscience to this truth . and let this bee thy first resolution in this searche , that thou standest guiltie of ad●ms transgression . the second rule to bee knowne is , that in euery man is all sinnes : more plainely , that in euerie man by nature are the seedes of all sinnes : and that not in the worste , but in the best natured men : make choyse of the best man , and the greatest sinne , and that worst sinne is to bee founde in that best man. if anie doubte of this , let him consider what originall sinne is , namely , a corruption of the powers of our soules ; and that not of some , or in part , but of all , & wholly . this corruptiō hath two partes . first , a want , not of some , but of all good inclination , a want of all goodnes . secondly , a depriuation and pronenesse , not to some , but to all euil : & not a pronenes onely , but originall sinne infuseth into euery mās heart the seede of all corruption . manie man stand much vpon their good meaning , and vpright heart , and bragge of a good nature : but they are foulely deceiued ; for take the ciuilest man vpon the earth , and the seedes of all sinnes in the worlde are in him by nature . but to explain this point fully , obserue these 2. clauses . first , i say not , the practise of all sinnes , but the seedes ; for all men practise not all sinne : the seedes are in their nature : but the practise is restrained , sometime by education , sometime by good and wholsome lawes : somtime the constitution of mens bodies , deny the practise of som sins , somtime the countrie a man dwelles in , or calling a man liues in , keepes him from the practise of some sinnes : and alwayes a generall and limitting grace of god , restrains the nature of all men , from running into manie sinnes : which hand of god , if god should take away , and leaue euerie man to his nature , wee should see that euerie man would practise anie sinne in the world : yea , euen the greatest sinnes that euer wee heard to bee done in the world . all men which knowe themselues , knowe this to be true , and the more a man knowes his owne heart , the more hee seeth that his heart is a sea of all wickednesse : and that it is the mercie and grace of god , that hee hath not fallen into the mightiest and most monstrous sinnes in the world . secondly , i say , by nature . for i knowe by good education , and by grace , it is otherwise : grace rectifieth nature , but that is no thankes to nature : for it is as euill and corrupt still , beeing seuered from grace : and therefore nature must bee fullie abolished , afore man come to heauen . and yet ( though all this be true ) i say not that sin breakes out in all natures alike , though all natures bee alike corrupt : for the course of nature is restrained in some more then others , by the meanes aforesaide ; but this is the truth , that whereas some are not so angrie , some not so wanton , some not so cruell , some not so couetous , some not so ambitious , &c. as others ; that comes not from anie goodnesse of nature in them , aboue the other originallie , but from gods hand , which tempereth , restraineth , and moderateth euerie mās nature as he seeth good . and if god did not thus moderate & restraine the natures of men , but suffer them to break out to the full : there would then bee no order , but all confusion in the worlde ; therefore , ( as especiallie for his churches quietnes , so also for the preseruatiō of publike peace , and the vpholding of societie in the worlde , betweene man and man , ) the lord holds a hand ouer euerie mans nature , and keepes euery one in a certaine compasse limited by the wisdome of his power , which restraining hand of his , if the lord should take away , all societies and common-wealthes , woulde bee turned vp-side downe , because euerie man by the vniuersall corruption of his nature , would breake out into euery sinne : i ende this point with appealing to the testimonie of the consciences of all men , and especiallie of the best and holyest men , of whom i would aske this question : whether they finde not in their natures an inclination , euen to the fowlest sinnes in the worlde ; if shame , or feare , or else the grace of god restrained them not ? so that the best men doe know well enough , what adooe they haue with their corrupt natures , to keep them within the compasse of obedience . nay , i yet adde further , the nature of men , & of all men , is so corrupt , since adam : that euen the seede of the sinne against the holy ghost , & a pronenesse to it , is in the nature of euery man ( though not one man amongst manie thousandes doe commit that sin , ) for seeing in that sinne there is a heape or sea of all sinnes gathered together , he therefore that hath in his nature the seede of all sinnes , hath also the seede of it . and againe , seeing that all euills tendes to a perfection , as well as grace doeth ; what reason therefore is there , but wee may safely thinke , that the diuell would hale euery one to that height of sinne , if it were not that the powerfull hande of god preuented him , who will neyther suffer wicked men , nor the diuell himselfe to bee so wicked as they coulde , and would be . the vse of this second rule , is notable . for in this searching of our selues , it sheweth vs what wee are , without all colour or deceit , and fully discouers vnto vs , the vglines of our natures : & it may teach vs all how to think and esteeme of our selues , when we heare of caines vnnaturall murther , pharaohs vnnaturall crueltie , the sodomites vnnatural lust , achitophels diuellish pollicie , senacharibs horrible blasphemie , iudas monstrous treason , iulians fearefull apostasie . when wee heare of the fearefull murthers , treasons , periuries , sinnes against nature , blasphemies , apostasies , witchcrafts , crafts , and other the horrible sinnes of the worlde : let vs then returne into our selues , and looke homewardes , euen into our owne heartes , and confesse euerie one that these should haue beene euen thy sinnes also , if gods grace had not preuented thee . this will humble thee , and make thee thinke vilely and basely of thy selfe , and so consequently bring thee to repentance and true amendement : and the verie reason , why men repent not , nor amend their wayes , is because they are pharisies by nature , and thinke highly of themselues , and of their owne natures , and their naturall inclinations : this will be a harshe & a strāge doctrine to them ; oh , they haue excellent narures , and they canot endure such , & such sinnes , and they thanke god , they are not as ill as others : but let all such men knowe , they must cease magnifying nature , & learne to magnifie gods grace : let them knowe , that nature in them , is in the roote , as much corrupt , as in the worst man in the world , and euerie mans heart is a bottomlesse fountaine of all sinne ; therefore praise not thy nature , but gods grace and mercie , in giuing thee so good a nature ; or rather , so well restraining , and rectifying thy nature ; & stay not there , but desire of the lord , that as hee hath giuen thee a better tempered nature , then to other men : so also hee woulde bestowe on thee his espeiiall and sauing grace : and as hee hath kept thee from the fearefull sinnes of others ( thou beeing as ill naturally as they ) so he would also leade thee into the way of saluation , which else the best nature in the worlde can neuer attaine vnto . the third rule to be knowne and practised of him , who will truely searche himselfe , is , that euerie man borne of adam , is by nature the children of wrath , and gods enemie : this is true of all without exception ; high or lowe , rich or poore , noble or simple , borne in the visible church , or without . and further , by beeing enemie of god , hee is therefore borne subiect to hell , to damnation , and to all other curses : so that looke as a traitor conuicted , stands thereby in his princes high displeasure , and is sure of death without speciall pardon ; so standes euerie man when hee is borne , conuicted of high treason against god , in his high disfauour ; and is in danger of hell , which is the fulfilling of the wrath of god. thus dauid confesseth of himselfe ; i was borne in iniquitie , and in sinne hath my mother conceiued mee : if in sinne , then in gods wrath , and vnder the daunger of damnation . if anie aske , howe , or why this is so ? i answere , the trueth , as also the equitie of this third rule dependeth on the two former : for , because euery man is borne guiltie of adams great sinne , and also tainted originally with al corruption , and a pronenesse of all sinne : therefore it followeth in equitie and iustice , that euery man is borne vnder the wrath and curse of god. this point is a plaine and euident trueth : yet men in the world thinke not so , and it is the cause , why men repent not of their sinnes : for most men thinke that by nature , they are in gods fauour ; and therefore they neede not so sue for it in humiliation & repentance ; but only liue ciuillie , and do no open wrong , and all is well : whereas ( alas ) there is no condemned traitour , more out of his princes fauour , nor more sure of death without a pardon , then all wee are out of gods fauour , and sure of damnation , vnlesse wee procure gods fauour againe , by faith and repentance . for the better opening of this third rule , and the manifesting of the truth : let vs knowe further , that the curse of god , vnder the which wee all are borne , is three-fold . the first , is a bondage vnder sathan : it is a certaine truth , that euerie man as hee is borne of his parents , and till he repent , is a slaue of sathan : man or woman , high or lowe , sathan is his lord and maister . hee sits as iudge in his heart ; and in his sense sathan is the king of the natiōs , and god of the world . men wil in words defie sathan , and not name him without defiance : and spit at him ; and yet ( alas ) hee is in their heartes : they spitte him out of their mouthes , but hee is lower ; they should also spit him out of their heartes , and that is true defiance indeede : for alas , he lodgeth in thy heart , and there hee maketh his throne , and reignes vntil the spirit of regeneration dispossesse him : and till then , no seruant is subiect to his maister , no slaue to his lorde , as is the heart of man by nature vnto sathan , the prince of darkenesse . nay , our bondage , is more fearefull , then the slauerie of anie poore christian , in the spaniards , or in the turkes gallies : for their bodies are but in bondage , and at commaund , and vnder punishment , but our best part , our heart , our conscience , our soule it selfe is captiuated vnto him , and vnder his commaunde , who is the king of crueltie , and confusion , and lord of hell , whose commandements are iniustice , whose seruice is sinne , and whose hyre is damnation . the second part of the curse of the first death , or the death of the bodie : that is , a separation of the soule and bodie asunder for a time , namely , til the last iudgemēt . this death is duely and iustly the punishment of anie one , or the least sinne : therefore , howe due and iust a punishment , vppon that horrible heape of sinfulnesse , which is in euery mans nature ? and it is a most terrible curse . for it is the very gate of hell , and the downefall of damnation vnto all men , but such as by faith and repentance doe get their death sanctified by the death of christ : vnto such men indeed it is no curse , but a gratious and glorious blessing , for it is altered by christ his death . but vnto all men by nature , and which repent not , it is the heauie curse of gods wrath , and the verie downe-fall into the gulfe of hell . the third part of the curse vnder which euerie man is borne , is , the second death : the death of soule and bodie ; which is the eternall want of gods presence , and the accomplishment of his wrath : and an apprehension and feeling of that wrath , seazing on bodie , soule , and conscience . the first curse was a spirituall death ; the death of the soule . the second , a temporall death , the death of the bodie . the third , is an eternall death , a death both of soule and bodie together ; and for euer . this eternall death is the curse of all curses , the miserie of all miseries , and torment of all tormentes : and i shewe it thus . often when thy toothe acheth , and sometime when thy headacheth , or in the paine of the stone or collicke , thou wouldest giue all that thou hast in the worlde to bee eased of that paine : nay , in the extreamitie of some fittes , manie will wish themselues euen out of the world : now , if the paine of one toothe , can so farre distemper minde and bodie , that it cannot bee releeued with all the pleasures of this life ; oh then , what a torment shall that bee , when not one kinde of paine , but the whole viole of gods wrath shall bee powred , not on one member , but on the whole soule , bodie , and conscience , and that not for a time , vnder hope of better : but eternallie without hope of release ; and that not in this world , where there are comforts , helpes , and remedies : but in that vglie and darksome place of torrments : and that not amongst liuing men , which might mittigate thy paine , or else bemone thee , and bewaile it with thee : but with the diuells , & dāned spirits , which will now laugh at thy destruction , and solace themselues in this thy miserie , and will reioyce , as thou diddest serue them in earth , so now in hell , to bee thy tormenters . it may bee therefore ( by the way ) a good warning and wisedome to vs all , when wee feele the extremitie of some bodilie paine , to consider with our selues , and say ; oh then , what shall bee my miserie and torment , if i repent not ? when not one member , but soule , bodie , and conscience , shall bee racked and tormented in the feeling and apprehension of the anger of the lorde of hostes. in these three points stands that curse and wrath of god , vnder which euerie man is borne . and these doe answere to the three degrees of sinne , which are in vs : for as the two first rules taught vs , there is in euery man by nature , till hee repent , a threefolde guiltinesse . first , a guiltinesse of adams sinne . secondly , the taint of originall & vniuersall corruption . thirdly , a pollution by manie outragious actuall sinnes . in the first of these euerie man is equallie guiltie . in the second , euerie man is equallie corrupt . but in the third , euerie one keepes that compasse , within which the lorde will keepe them by his limiting power . now as in our guiltinesse of adams sinne , sinne hath his beginning : in original sinne , his continuance : in actuall sinne , his perfect on : so answerable herevnto , the wrath of god ( which alwayes standeth opposite to sinne ) is begunne in leauing vs by nature to the slauerie of sathan , is continued by death , and is accomplished in damnation . and nowe these three rules , i commend to the carefull and christian consideration of you all : certifying you from god , that as you can neuer bee saued , vnlesse you repent : nor repent , vnlesse you searche your selues , ( as heere the prophet biddeth . ) so , that you can neuer search your selues aright , till you be perswaded , and resolued of these three rules , & of the truth of them all , euen in your hearts and consciences : namely ; first , that thou art guiltie of adams sinne . secōdly , that thou art prone by nature to all euil in the world . thirdly , that for these thou art subiect to the wrath of god , and to all the curses of his wrath : but when thou art in heart & conscience resolued , that these are true ; then thou art a fit scholler , for this lesson of the prophet , search thy selfe . for when thou goest , thus prepared vnto this search , and esteemest of thy selfe , as the three rules haue described thee : then if thou search into thy selfe , thou wilt finde thy selfe , and thy estate to bee such , as will cause thee to repent , returne and take a newe course : therefore what the prophet saide to those iewes , i say vnto you also , my brethren of this realme of england , who are now heere gathered together , out of so manie countryes , and quarters of this realme : yea , in the name of the same god , i cry vnto you ; search . o search your selues : and thinke it not a matter indifferent to doe , or not to doe it ? but knowe it , that god commands you , as euer you wil come to saluation : search your selues . and the rather , because by these three rules you see howe much chaffe of corruption is in your nature , and what neede therefore it hath to be searched into , and fanned by repentance . bee well assured thou man , whatsoeuer thou art : there is so much chaffe in thee , that if thou search not , and fanne it not out , thou wilt prooue nothing but chaffe at the last day , and so be blowne away with the winde of gods iustice into hell. take holde therfore of this exhortation , and deferre it not . thou wilt not suffer thy wheate to lye too long in the chaffe , for feare of hurting it : is it then safe to suffer the chaffe of thy sinnes and corruptions to lye cankering and rotting in thy heart ? be sure that that little portion of grace , which thou attainest vnto , by liuing in the church , and vnder the ministery of the word of god , will bee putryfied , and cleane corrupted with the chaffe of thy sinnes : therefore againe , and againe , i exhorte you to make conscience of this dutie : search into your selues , fanne out this chaffe , this presumption of ours , and high esteeming of our owne nature , and conceites of gods fauour before we haue it : that so this chaffe beeing blowne away , the lord may then bestowe vpon vs soundnesse of grace , and the foundation of all goodnesse , which is a holy and humbled heart . saluation is such a building , as the foundation thereof had neede to bee sure and strong : ignorance , blindenesse , and presumption , are not sufficient foundations for such a building : therefore as no man wil build a strong house vpon anie earth , but hee will first search it , least it prooue sandie , and so ouerthrowe all : so a wise christian will not build his saluation , vpon fancies and conceits , and naturall presumptions : but will search , and looke into his heart : and finding these to be sandie , and rotten , and therefore too weake for the foundation of so glorious a building , will refuse them all , and labour to furnish his heart with such sounde grace , as wherevpon hee may trust so weightie a worke , as is the saluation of his soule . againe , if thou wilt stande in the day of triall , then search thy heart betime , and discerne betwixt chaffe and wheate : thou seest , that chaffe flyeth away before the winde ; but good corne indures the fanne , and the furie of the winde : so in the day of triall , temptation , sickenesse , or open persecution , the chaffe of naturall presumption , and outward formalitie in religion , will flye away : and it must be the penitent , humbled , and beleeuing heart , which must then abide it out , and endure the fan of temptations and persecutions . and to conclude , let not the diuell deceiue thee , in making thee imagine or hope to please god , and yet to let thy corruptions lie vnseene , and thy sinnes vnsearched out , least thereby thou marre all : for thou vsest not to laye vp wheate in thy garners , vntill it be purged from the chaffe : so thinke not to store vp anie sauing knoweledge , or anie other grace of god in thy heart , vntill the chaffe of vanitie bee first blowne away , that so , the holie graces of god may be laid vp in the garners of thy soule . and therefore questionlesse , ( to speake one worde to touche our common professors , in the verie sore of their soules ) all knowledge that is stored vp in these vnpure and vnsearched hearts : is euen as wheate layd vp in the chaffe , which is , ( a thousand to one ) sure to bee eaten vp by the chaffe , so that , when the winnowing time of triall and persecution comes : i feare , that such men will ( for all their knowledge ) shrinke aside , and betraye the trueth : their knowledge then prouing no better then chaffe , because it was layde vp in an vnholie heart . if therefore thou wouldest stande and endure , when poperie , or persecution , or temptations come , if thou wouldest abide the furie of the fanne of temptations : nowe then exercise thy heart with the fanne of gods lawe , search and ransacke it , purge out the chaffe of corruption , and store vp knowledge in an holie heart , and a good conscience , and that will abide the violence of all temptations : yea , when god suffers the diuell to doe with vs , as hee did with peter , to winnowe vs like wheate , to sifte and trie vs , as he did iob , with the furious winde of all his malice : then knowledge will prooue wheate , that will abide the winde , and gold that will abide the fire : thus glorious will it bee in the ende , if wee followe this holie prophets counsell , and search our hearts . ¶ and thus much for the first pointe ( namely ) the dutie of searching heere commaunded , in which we haue stayed the longer , because it is the foundation of all the rest : and this beeing well layde , the whole building will goe vp the faster . now wee come to the second generall point here laid downe : that is , whom must wee search ? the prophet answereth : your selues , not other men , but your selues . this search so vrged and inforced by the prophet , must not bee of other mens hearts & liues , but of our owne : our owne are our charge , and not other mens : and therein is the saying true , which else is most false : euery man for himselfe : for as euerie soule must bee saued by it selfe , so must it beleeue , repent , and search it selfe . the dutie therefore here commaunded , is for euerie man that woulde haue his soule to be saued , to search it , and reforme it , & leaue others to be searched by themselues . here the holy ghost meets with the common corruption of this world , ( and that is ) that men are eagle eyed , to see into the liues of other men , but to looke into their owne heartes , and liues , they are blinder then moles : they can see moates in other mens liues , but discerne not beames in their owne : whereby it comes to passe , that they stumble and fall fowlie : for the eyes of most men are set vpon others , and not vppon themselues : and therevpon it is , that an euill man , seeing oother men , and not himselfe : thinkes best of himselfe , and worst of other men : but contrariwise , a good man seeing himselfe , and not other men , thinkes worst of himselfe , and better of other men : an euill man lookes outward , and iudgeth other men : but a good man lookes homeward and iudgeth himselfe : and in iudging , condemnes himselfe , farre aboue other men : and that because by searching into his owne heart and waies , he knowes that by himselfe , which he knowes not by any man in the world besides . so then wee must search , not other mē , but our selues : our owne hearts & our owne liues are our charge , and burthen : the liues of other men concerne vs not , being priuate men , further then either to follow them being good , or take heede of them being euill : but to search , or be inquisitiue into them , is no dutie commaunded vs , but rather a foule and a base vice forbidden of god. indeede magistrates in their people , pastours in their congregations , and housholders in their families are to search : but they can search onely for criminall causes , to open actuall sinnes : but this searching must be of our hearts , which no man can search , but our selues onely . fewe men haue a calling to enquire into other mens liues , but euery man hath a calling to search into himselfe : but ( alas ) men doe farre otherwise , they suffer themselues to rotte in their owne sinnes , and erect an inquisition ouer other mens liues , and it is to be seene in daily experience , that those men , who are the great searchers and pryers into other men , are the neglecters and forgetters of themselues . and contrariwise , they who doe narrowly search themselues and their owne wayes , and looke into the corners of their owne hearts , doe finde so much worke to doe with themselues , that they little busie themselues , wi●h other men . and thus much may suffice for that point . it followeth . o nation not worthy to be beloued . the third point : who must search ? the iewes , who are here termed a nation , not worthy to be beloued : and yet for all that , they are bid to search themselues , that so vpon their repentance , they might be beloued . where , we may see the vnspeakable loue of god , and his wonderfull mercy , offering grace vnto such men , as are altogether vnworthy of it . gods children are by nature like other men , and god findes nothing in them , why to respect them aboue other : but euen of his owne mercy , makes them worthy , who of themselues are not : therefore how worthy is that god , to haue all the loue of our harts , who loued vs , when we were not worthy to be beloued . but let vs examine more particularly , why god doth call the iewes a nation , not worthy to be beloued : i answere , god had blessed them aboue other nations : hee gaue them his couenant of grace , & thereby made them his people , and committed to their trust , his holy word and oracles : but he delt not so with other nations , neither had the heathen knowledge of his lawes . besides all this , they hadde a better land then others about them , it flowed with milke , and honie , ( that is , with all commodities , and delights ) and though their countrie was but little , yet themselues so populous , and so powerfull , that whilest they pleased god , no enemie durst set vpon then . thus for soule and body , they were euery way a nation , blessed of god , a people beloued of god aboue all others . now , how did this people ( thus beloued of their god , ) requite this his loue , which they had no more deserued , then any other nation ? certainely , as they deserued it not afore they had it , so they requited it not when they had it : but requited this loue of god with sinne , with rebellion , and with disobedience . they tempted him , they prouoked him to wrath , they presumed of his mercy , and proued a most stubborne & stifnecked people , a froward generation : moses partly saw this in his owne experience , and better discerned it in the spirite of prophesie : and therefore , wondring at this their wickednes , he cried out ; do you thus requite the lord : o foolish people and vnwise ? thus , that is , with sin , and disobedience , which is the onely meanes to displease the lord , & to prouoke him to wrath : for this cause they are worthily called a foolish and vnkind people by moses , and here , by the prophet . a nation not worthy to be beloued : namely , for their vnthankefulnesse , and vnkindnes : which was such , as they not onely were slacke , and carelesse in performance of such duties as god required : but euē multiplyed their sinnes , and committed those soule rebellions , which his soule hated . and amongst many , the prophet here in this chapter , noteth three of their great sinnes : for which they were a nation not worthy to be beloued . couetousnesse , crueltie ▪ and deceit : all which were the more hainous and intollerable , because they were the sinnes of their princes , their rulers , and their priests , who should haue bin lights & examples to the rest . now , although euery sinne in it selfe , is of that ill desert , as it is able to cast vs out of gods fauour , and depriue vs of his loue : yet , behold , here god complaines , not vppon a little cause , but for wonderfull , and exceeding vnthankfulnes , & vnkindnes in them : who of all other should haue loued the lord. as a man cares not for hard vsage from him , whom he esteemes not : but a little vnkindnesse dooth greatly greeue a man , from him who is loued and respected : so is it with the lord our god , hee loued not the gentiles , as hee did the iewes , neither was hee so bountifull vnto them : and therefore , ( as wee may see ) though they liued alwayes in ignorance , and continued alwaies in disobedience ; yet , the text saith , the time of that ignorance god regarded not : but when as the iewes , his owne people , whom hee chose out of all people , and bestowed his loue vpon them , and made his couenant of grace with them , when they became vnkind , vnthankfull , forgetfull , stubborne , and rebellious , that caused the lord euen to complaine of that indignitie , and to cry out by moses , doe ye thus requite the lord , o foolish people and vnwise ? and heereby the prophet , o nation not worthy to be beloued : and therefore there is no man , but if he be asked what hee thinkes of this nation of the iewes : he will aunswere , that they are a most vile and wicked people , a froward generation , and that they are worthy to taste deepely of all gods plagues , who so farre abused his loue and mercy . but what doth this belong to them alone ? and is israel a nation not worthy to bee beloued ? nay , i may cry out with as good cause : o england , a nation not worthy to be beloued : for , god hath beene as good a god to vs , as he was to them : and wee haue beene as vnkind a people to him , as they were to him . but that i may be free from discrediting our natiō , & frō defiling my owne nest : let vs prooue both these points , and laye them open to the viewe of the world . 1. first therefore , the same mercies , and farre greater , haue beene powred and heaped vpon vs : hee hath called vs out of the dareknes : first , of heathenisme , and then of popery : his couenant of grace and saluation , he hath confirmed with vs , his treasures of his word and sacraments , hee hath imparted to vs , his holy word neuer better preached , and the mysteries thereof neuer more plainly opened , since the time of the apostles : and as wee haue religion , so wee haue it vnder a religious prince , whereby it comes to passe , that these blessings of saluation , we enioy not in secret , or by stealth : but we haue it coūtenanced by authority ; so that religion is not barely allowed , but euen as it were euen thrust vpon men . besides all this , wee haue a land also that floweth with milke and hony , it is plentifull in all good things : wee haue liberty & peace vnder a peaceable prince , and the companions of peace , prosperitie , plenty , health , wealth , corne , wooll , golde , siluer , aboundance of all things , that may please the heart of man : thus hath god deserued the loue of england . 2. but now england , how hast thou requited this kindnesse of the lord ? certainely euen with a great measure of vnkindnesse : that is , with more and greater sinnes then euer israel did : so that if moses spake true of them , then may our moses much more truly cry out against england , doest thou thus requite the lord , thou foolish people ? and if this prophet said thus of israel for three sinnes , then may it be saide of england for three hundred sinnes ( o england ) a nation not worthy to bee beloued : for thou hast multiplied thy transgressions , aboue theirs of israel ; euen as though thou hadst resolued with thy self , the more gods kindnes is heaped on thee , the more to multiply thy sinnes against him . for thou england , as thou hast requited the lord with sins ; so not with a fewe sinnes , or smal sinnes , or sinnes , which hardly could haue bene preuented : for that had beene a matter of some excuse , or not of so great complaint . but thy sins are many , and grieuous , and capitall . and which is worst of all , wilfull and affected , euen as though god had deserued euill of vs : and that therefore wee ought malitiously to requite him . if any man make doubt of this , and therefore thinke i speake too hardly of our church : i will thē deale plainly and particularly , and rip vp the sores of our nation , that so they may be healed to the bottome . the common sinnes of england , wherewith the lord is requited , are these . first , ignorance of gods will and worship , ( i speake not of that compelled ignorance in many corners of our land , which is to bee pittied because they want the means ) but wilfull and affected ignorance . men are ignorant , euen because they will be ignorant . meanes of knowledge were neuer so plentiful , and yet neuer more grosse ignorance : is not he wilfully blind , who will not open his eyes in the light ? & can there bee any darknesse at noone day , but it must bee wilfull ? but our nation is darke and blinde in the sunne-shine of the gospell , and grosly ignorant , when the gospell beats their eares , and light shines round about them : so , as if they closed not their eyes , and stopped not their eares , they coulde not but both heare and see : who woulde look for ignorance after thirty fiue yeares preaching ? and yet , many are as ignorant , as if they had beene borne and brought vp vnder popery : so that our people are as euill as those in the dayes of christ , of whome the holy ghost saith ; light is come into the world , but men loue darknesse more then light . so knowledge is come into england : but many english-men loue darknesse better then knowledge . alas , how many thousands haue we in our church , who know no more in religion , then they heare in common talke of all men , and which is worse , they thinke it sufficiēt also , & which is worst of all , wheras they might haue more , they will not , but care not for it . 2. the second maine sin of england , is contempt of christian religion ; religion hath bin among vs these fiue and thyrtie yeares ; but the more it is published , the more it is contemned , and reproched of many ; insomuch , as there is not the simplest fellow in a country towne , who , although he knows not one point of religion , yet hee can mock and scorne such as are more religious then himselfe is : this is one of the moaths of england , that eates vp religion , this is grieuous in whomsoeuer , but most intollerable in two sortes of men . first , in them , who are altogether ignorant , that they should mocke they knowe not what . a pittifull thing to here one , who himselfe cannot giue the meaning of one petition in the lords prayer , to vpbraide other men , because they are too forward : but it is the worst of all , when men of knowledge , and such as liue ciuilly , and would be counted good christians , are indeed of the better sort , cannot abide to see others goe a little before them : but if they doe , presently they are hypocrites and dissemblers . thus not prophanenesse , nor wickednes , but euen religion it selfe is a by-word , a mocking stocke , and matter of reproach ; so that in england at this day , the man or woman that begins to professe religion , and to serue god , must resolue with himselfe to sustaine mockes and iniuries , euen as though hee liued among the enemies of religion , and not among professours ; and as religion increaseth and spreadeth it selfe , so doth the number of these mockers . o what a cursed sinne is this ? to contemne the greatest fauour that god can giue vs , that is , his holy religion : for the which we should rather praise him all the daies of our liues . all that god can giue a man in this world , is his gospell , what then can god giue to bee regarded , whē his gospell is cōtemned ? this sinne was neuer amongst the iewes : they indeede regarded it not so as it deserued , but who did euer make a mocke and a scorne of it but england ? o england , how canst thou answere this ? god sendes thee the most precious iewell , that he can sende to a nation ; and thou scornest it , & them that bring it , and them that receiue it ; euen as though it were no blessing , but a curse : so that as christ saith to the iewes , for which of my good workes doe you stone me ? so may the lord say to england , i haue giuen thee a fruitfull land , a blessed prince , golde and siluer , peace and liberty , plentie and prosperitie : for which of these ( o england ) doest thou contemne my religion ? the least of these deserue loue ; but england hath a better then all these ; that is , his gospell , the word of saluation : and yet , that all is contemned ( as beeing nothing worth ) and those which confesse it , and those that bring it , and consequently , god himselfe that giue it . if england had no more sinnes but this : this deserues , that it should be saide of vs , that wee are a nation not worthy to be beloued aboue all nations : for some nations woulde haue religion , that they might loue it , but they cannot haue it : some haue it , and loue it not : but in no nation is it made a mocking-stocke , but in england . and where are those men , but in england , who ( like the dog in the manger ) will neyther entertaine religion themselues , nor suffer them that would : let vs in time take heede of this sinne , as a sinne that crieth to god , to reuenge so vile a dishonour done to his maiestie : neyther is there any sinne that more certainely foreshowes , and more forcibly hastens the remoouing of the gospell from vs. for high time is it to cease louing , where loue procures disdaine : and to stay giuing , where gifts are scorned . carrie home this lesson to your great townes and cities where you dwell , for in these populous places , are these great mockers , for where god hath his professours , the diuell hath his mockers ; and repent betimes of this sinne , for holde on in mocking , and bee sure that god ( who will not bee mocked ) will remooue his gospel from you ; but if you leaue this sinne , and entertaine the gospell ( as it worthilie deserueth , ) then be sure of it , that god wil continue the gospel , to you , and your posterity after you , in the face of all your enemies round about you . 3. the thirde common sinne of england , is blasphemie , manie wayes , but especiallie in vaine swearing , false swearing , and for-swearing , and the abuse of all the names and titles of the lorde god. this sinne is generall , euen ouer the whole land , especiallie in fayres , and markets , where men for a little gaine , will not care to call the lord of hostes to be witnesse to a lye , and the god of truth to testifie an vntruth . and which is worst of all , gods holie name is vsed in vaine oathes , and ordinarie talke ; when men haue no cause to sweare at all : so that it is most lamentable to see and obserue , that the name of any man of honour , or worship , is vsed more reuerently , & lesse abused , then that fearfull and glorious name : the lord our god. 4. the fourth generall and great sinne is , prophanation of the sabbaoth . a common sinne euerie where , and yet so great a sinne , that where it raignes , in that countrey , congregation , family , man or woman , there is no feare of god , nor anie true grace in them : for the keeping of the sabbaoth , is the maintaining , increasing , and publishing of religion . 5. the fifth sinne of our nation , is , euill dealing in bargaining betwixte man and man. how hard a thing is it to finde an honest , simple , plaine dealing man ? and that euen in such great assemblies as this is . i feare present experience will testifie : you are nowe manie thousandes gathered together , some to buy , some to sell , some to exchaunge : remember that i haue tolde you , an honest hearted and plaine dealing man is harde to finde : therefore labour to approoue your selues sincere hearted men ; remember the counsell of the holie ghost ; let no man oppresse nor defraude his brother in bargaining : for the lorde is the auenger of all such thinges . these sinnes are generall and vniuersall as a canker : and so are the sinnes of the sixe , seuen ▪ & eight commaundements , ( though they bee not altogether so common as these bee ) murthers , adulteries , vsuries , briberies , extorsions , cosonages , they are a but then vnder which , our earth grones ; and they crie against vs to heauen , so that vpon as good or much better cause may it be saide to vs , as to the iewes : o nation not worthy to be beloued . looke at the outward face of our church , at the signes of gods loue , which are amongst vs , and at gods dealing with vs ; and behold , we are a beautifull church , a glorious nation , a nation to be admired , and wondred at : but looke at the liues of our ordinary professours , looke at our sinnes , and at our requiting of gods loue : and wee are a people of sodome , as full of iniquities as they were , whose sinnes were so manie , so rise , and so ripe ; that at the last they will euen bring downe fire and brimstone , or some other strange iudgemēt vpon vs , if repentance do not preuent it , or the cryes and prayers of holy men stay not gods hand . so then , let vs all here assembled , grant & confesse , that wee are a nation so farre from beeing worthie to bee beloued , as that wee are most worthie to be hated , and to haue all the wrath of god powred vpon vs. now then , are wee so ? and shall wee continue so still ? nay , that is the worst , and most wretched of all : then let euery one of vs learne this dutie , enter into our selues , search our hearts and liues , that they may lie open to our owne sight , to the confusion of vs in our selues , that in god by repentance wee may be raised vp . our sinnes lye open before the face of god , and stinke in his presence , and crie for vengeance : and before the face of gods angels , who bewaile it , & before the face of the diuell , who reioyceth in our confusions : and shall they lye hidde onely to our selues ? now then , if wee would haue them hidden from god , and stoppe the cry that they make against vs , and keepe them from sathan , who accuseth vs for them ; we must so search our selues , that they may lye open vnto our owne heartes : remember thou thy sinnes , and god will forget them : laye them open before thine owne face , and god will hyde them from his : write them vp for thy owne selfe , and god will blot them out of his remembrance : but if contrarywise thou hidest them , then assure thy selfe , the more thou hydest & buriest them , the more open doe they lye in the face of god : and then what will followe , but that they will all bee disclosed at the last day , to thine eternall confusion . therfore againe , and againe , i exhorte you in the name of god , search your selues , finde out your sinnes , confesse them to god freely , and ingeniouslie : confesse their deserts to be hell and damnation , humble your heartes to god , crye and call for pardon , as for life and death , purpose and promise to leaue them , begin a newe course of life , beleeue stedfastlie , and doubt not but of pardon and forgiuenesse in the blood of christ , continue in that faith , and that newe course of life : so may englande preuent gods iudgements , & quench that great action of vnkindenes which god hath against them , and become a nation as worthie ( vpon their faith and repentance ) in christ to be beloued : as for their peace and prosperitie , they haue beene of all nations of the earth admired . hitherto of the third generall point . 4. the fourth generall point in this exhortation , is time limitted them , when they should search . before the decree come forth , &c. as though the prophet should say , israel , repent before god execute his iudgementes on thee . for beholde the gratious dealing of god : man sinneth , his sinnes deserue plagues : but god presently plagueth not , but deferres it , hee puts a time betwixte the sinne and the punishment ( ordinarily : ) this hee doeth to shewe his mercie vnto mankinde , because that he would not destroy them , if they would amende . therefore , after the sinne , he smites not presently , but puts off his punishment , that in the mean time man may repent . here the prophet compares the lorde to a mother , for as she conceiues the fruite in her wombe , and beares it a long time , ere shee bring it out : so the lord after a mans sinnes , or a peoples sinn●s , conceiue ( that is ) ordaines , and decreeth a iudgement for it , but hee keepes it vp , and all that while hee beares it : but as shee , when her time is come , then trauailes and bringes foorth : so , when the time that god hath appointed , is come , and still sinne not repented of : then his iustice trauailes to bee deliuered of that iudgement , which mercie hath kept vp so long a time . thus the olde worlde had an hundred and twentie yeares giuen them , for time of repentance ; all that while god was in conceiuing , at last when their sinnes were ripe , and no hope of amendment : then god trauelled , and brought forth a fearefull byrth , namely , the vniuersall flood , to wash away , and take reuenge vpon the vniuersall iniquities of those times . so mame hundreth yeares hee gaue vnto the iewes , long hee was in conceiuing their destruction , and oftentimes he had it at the bringing foorth , as in the captiuity of babylon , and vnder antiochus ; yet his mercie stayed it : and still hee trauailed longer : telles them heere by the prophet , that yet the decree is not come foorth ( though it bee conceyued : ) but at last when israel woulde not repent , but grewe worse , and worse ; as in christ his time ) then hee could containe no longer , but trauelled indeed , and though it be with griefe , yet hee hath brought forth : and what ? a most fearefull birth , euen an vtter desolation of that kingdome and countrey , of their cittie , and temple , and a dispersion of this nation ouer all the world : but as a woman at last is deliuered with daunger and difficultie , with paine and sorrowe : so the lord long conceiues , but at last brings forth his iudgements : yet is it with griefe and vnwillingnes , and hee is loath ( as it were ) and much grieued to execute his most iuste iudgementes on those , who haue professed his name : hee often touched the iewes a little , and as beeing vnwilling to smite them : hee drewe backe his hand againe : but at last when their sinnes did so increase , & were so strong , that they euen did wring out by violence his plagues from him , then with much bewailing of their great miserie ( as wee may see in christ weeping for them ) hee executes his iudgementes on them . but as they are long a comming : so , when they come foorth , they were the heauier ; as a childe , the more fulnesse of time it hath , is the greater , the liuelier , and the stronger : so , gods iudgements , the longer god deferreth them , & is in conceiuing them , the heauier are they , when they come : that is manifest in the iewes , once his owne people , for hee hath destroyed their land , with an irrecouerable destruction , & smitten their posteritie , with a blindnesse of minde till this houre , so that to this daye , when the olde testament is read , the vaile is ouer their eyes , that they cannot see the light of christ iesus , but plod on in fearefull and palpable blindenesse . this doctrine hath speciall vse to this our church , to teache vs to looke to our selues betimes , and trye our owne woyes , and turne to the lord , for we cannot tell how farre off his iudgements are : in reason they must needes bee neare , they haue beene so long deferred , and yet beene so iustlie deserued of vs. certainely , god hath long beene in conceyuing iudgementes and plagues for the sinnes of england , and often hath gods hande beene vpon vs , by warre , famine , pestilence , in-vndations : and yet it hath beene puld backe againe : and his sword hath beene put vp into his sheathe , and god hath stayed his byrth , euen in the verie trauell , and wee haue escaped , euen as a man , whose necke hath beene vpon the blocke , and the axe holden vppe to strike : so then , yet the day is not come , yet wee haue time : happie wee that euer wee sawe this daye , if nowe wee haue grace to repent , and searche our heartes , for then wee shall stay his iudgement decreed , that it shall neuer come forth against vs : but if wee deferre to repent , put off from day to day , and lie rotting still in our sinnes : then knowe and bee assured , that as the decree is established , so it must needes come foorth , and the stroke stricken , repentance is too late : therefore what hee said to the iewes , i say vnto vs , search thy selfe o england : ( a nation not worthie to bee beloued ) before the decree come foorth , which is alreadie past against thee . thus much for the fourth point . 5. now followeth the last point : the reason of all . why should wee searche our selues ? the reason is included in the fourth point : for there is a decree come forth against thee . and although the execution be defeated , and though god bee vnwilling to take it out , yet without repentance , it is most certaine , it shall come forth , and be executed at the last . in one word , this is the reason . repent , or else certainely god will take vengeance : but ( will mans heart say ) is this true ? or rather these bee but wordes to feare men , and to keepe them in awe . i answere , for proofe and experience hereof , neuer goe further 〈◊〉 this place , and present example wee haue in hand , the prophet bids them search , search , and repent , else , as certainely as there was a iudgement conceiued , so certainely it should be executed vpon them : they would not heare , nor search , nor repent : but what followed ; let all men iudge , whether god is not true of his worde to them or no : yea alas , who seeth not that god hath trauelled indeede , and hath brought foorth a fearefull iudgement on them , and hath made them for these thousand yeares , and a halfe , the gazing-stocke , the by-word , and the amazement of all the world . thus was it threatened to the iewes , and thu 〈…〉 is performed : and certainely thus hath it beene threatned , and thus shall it bee performed to thee , oh england , except thou preuent the iudgements that are comming : oh happie england , that i may say vnto thee , it is yet but comming . for as for the miserable iewes , vppon them ( alas ) it is come alreadie : vnto those poore soules it can bee saide no more , repent before the decree come foorth : for it is nowe past : but thou art happie , for thy day is not yet come : yet i may say vnto thee , repent before the decree come foorth : and oh happie england , that thou mavest heare this worde : ( before ) sounding in thine eares . therefore my beloued brethren , who are heere assembled out ( almost ) of euerie corner of this kingdome , heare my wordes : and carrie them home with you into all countryes , god is the same god still , as iust , & as iealous , as euer he was : our sinnes are as ill , nay , much viler then the iewes were : howe can it bee then , but that must fall to vs that fell to them ? therefore the zeale of gods glorie , and my desire of your saluations , make me , that i dare not flatter , but tell you the truth : that is , that out of all question , if wee search not our selues and repent : there is a generall iudgement in preparing for vs : certainly the decree is out , and what can stop the execution of it , but repentance : god hath long spared , and he hath bene long in trauelling , therfore ( though nothing can bee saide in way of prophesie ) i am in my conscience perswaded to feare , & that out of infallible grounds of the word of god , that a plague , and a iudgement , and that moste fearefull , hangs ouer england : and that it is alreadie pronounced vppon this nation , and shall bee as certainely executed , without a visible reformation : and because i may seeme to speake somewhat large , giue mee leaue to giue you the reasons inducing me herevnto . 1. first , the gospell hath bene preached these fiue and thirty yeares , & is daily more and more , so that , the light therefore neuer shone more gloriouslie , since the primitiue church : yet for all this , there is a generall ignorance , generall of all people , generall of all points , yea , as thogh there were no preaching at all : yea , when poperie was newely bannished , there was more knowledge in manie , then is nowe in the bodie of our nation : and the more it is preached , the more ignorāt are many , the more blind , and the more hardened ( euen as a stithie the more it is beaten vppon , the harder it is ) so they , the more they heare the gospell , the lesse esteeme they it , and the more they contemne it : and the more god calles , the deaffer they are : and the more they are commaunded , the more they disobey . we preachers may crie till our lunges flye out , or bee spent within vs , and men are mooued no more then stones . oh alas , what is this , or what can this bee : but a fearefull signe of destruction ? will anie man endure alwayes to bee mocked ? then howe long hath god beene mocked ? will anie man endure to stande knocking continuallie ? if then god hath stoode knocking at our heartes fiue and thirtie yeares : it is nowe time to be gone , vnlesse we open presently ? but if wee will knowe what this argueth , to contemne the gospell , and not to repent , when the word is so abundantly preached : reade the storie of elie , his wicked sonnes . he spake vnto them , and gaue them godlie counsaile , but they hearkened not vnto the voyce of their father : but will some say , that is no great matter , not to heare their father a common thing : but marke what followeth . they would not heare their father , because the lorde woulde destroy them : a fearefull thing . euen so it is with a nation , or a people : are they taught , and are they worse and worse ? take heede : if elyes sonnes obey not , it is , because god will destroy them . if therefore elie , and many elyes haue spoken to england , and england heares not , england obeyeth not , england repents not : take heede the the lord in heauen say not , england will not heare the voice of the prophets , because i will destroy it . let no mā say , we take vpon vs to prophesie : we onely giue warning , and shew the danger , by example of the like . my second reason is this . one iudgement executed , and not working repentance , is alwaies a fore-runner of an other : that rule is certaine , and an euident truth , & needs no prouing . now , wee haue beene visited with famines , earth-quakes , pestilences , invndations , thunder and lightnings in winter , and most straunge and vnseasonable weather : but alas , all these haue taken no effect : where is the humiliation , repentance and reformation which they haue wrought ? therefore it must needes bee , there remains behind a greater iudgement . men may be so madde to thinke these to be ordinarie things , and to come by course of nature , and ordinarie causes : but certainly they are the shaking of the rod , and fore-runners of a great iudgement , vnlesse repentance cutte off their course . for look as one cloud followeth another , till the sunne consume them : so one iudgement hastens after an other , and repentance onely is the sunne , which must dispell them . 3. thirdly , it stands with the iustice of god , according as he hath reuealed it in the scripture , especially in deut. 28. out of the whole chapter , it must needes bee gathered as a rule . i will curse that people that breake my lawes : nowe wee may not deny but this land of ours , is for abundance of sinne , a people of sodome . all kinde of sinnes , in all estates of men , rage & raigne euery day more and more : therefore i conclude , that vnlesse we repent , and so dissolue this cloud of iudgemēt , that hangs ouer our heades : it cannot be , but a most fearefull tempest is to come at the last , and when it is come , it will be too late to wish they had done it . therefore in the bowels of christ iesvs . let this bee to intreate and exhort you all , to search and looke into your selues , that so repenting and changing your wayes , you may get the sword againe into his sheath , which is alreadie drawne out , but yet hath not stricken home , and may quench the wrath which is alreadie kindled , but yet burnes not out as it will doe , if by repentance we quench it not : and doe this euery one , as you tender the saluation of your owne soules , and the continuance of the gospell to this glorious nation , and the peace and prosperous state of this church and common wealth . for let mē make what causes they will , it is certainely sinfulnesse that ouerturnes kingdomes , and changeth states , as all these kingdomes and states haue felt , who haue continued finally to contemne the gospell . it followeth : and you be as chaffe , that passeth on a day . the prophet proceedeth , and describeth more plainly , the manner and state of that plague , which god will sende vpon them : the meaning was partly opened before , to bee in effect thus much ; search your selues , least god take his fanne and try you , because you woulde not trye your selues , and finding you vppon the tryall , not sound wheate , but light chaffe : blowe you to hell with the winde of his wrath : the metaphor which the prophet vseth is this , he compares the lord to a husbandman , great and rich , the whole world is his corne fielde : seuerall nations , ( as this of ours for one ) are his heapes of corne : but the heapes of corne bee full of chaffe , that is , these particular churches , are full of hypocrites : nowe a wise husbandman letteth corne and chaffe lye together no longer , then till the wind doth blowe , and then he appoints his fanning time to seuer his corne from his chaffe , and to blow away his chaffe , and lay vp his corne : so god , the great and wise husbandman , will not let the chaffe lye for euer amongst the wheat , he hath therefore appointed his fāning times , whē to blow the chaff into hel , & to gather his wheat into heauenly garners . nowe gods winnowing times are two , the one is at the last day , after this life , and that is gods great winnowing day of all his corne ( that of all men ) when the bad shall be seuered frō the good for euer , neuer to be mingled againe with them , but by the strong & powerfull fan of his last and finall iudgement to be blown into hell : the winde of whose wrath , at that day , shal be strōger to blow them all away , then all the wind in the world to blowe away one handfull of light chaffe . 2. gods other fanning time , is in this world , and that is also double . the one is , when the word is preached : the preaching of the word is one of gods fannes : for when the gospell is preached to a nation or congregation , it fannes them , and tries them , and purgeth them , and so serues them , that a man may see a manifest difference of the chaffe and the wheat , that is , of the goodly man , and the wicked man : this preaching of the gospell doth iohn the baptist expresly call a fanne : where the holy ghost pursueth this whole metaphor most plainely , speaking of christ , he saith , whose fanne is in his hand , and he will throughly purge his floore , and gather his wheate into his garner , but the chaffe hee will burne with fire vnquenchable . the winde of this fanne of the word preached , is so strong , as that it seuers the chaffe from the wheate , that is , good professors from hypocrites in the visible church , and blowes so strongly vpon the wicked , that it brings them to the beginning of hell euen in this world , for it so worketh vpon the conscience , as if it cannot conuert them , it strikes them with feare , terrour and torment , either in life or at death , which torment of conscience is the very flashes of hell-fire . but , when this first fanne of the word , will not serue to bring men to repentance , ( for the word preached , doth not confound a man actually , but onely pronounce the sentence , and thereby striue strike the consciēce ) then god hath another fanne , and that is the fanne of his iudgements : and that fanning or winnowing time is , when he executes his vengeance and his iudgements on a nation : this is his latter fanne , when the first will not preuaile , this is his powerfull and strong fan driuen about with the winde of his wrath , this fanne went ouer the olde worlde , and swept them all away , and went ouer the nation of the iewes , and wee see they are no more . 1. these three fannes of god , make a threefold separation of the chaffe from the wheate , that is , of the wicked from the elect : with the fanne of his worde which is powerfull , hee seuers them in all affection , and disposition , and makes a distinction of them , so , as generally the wheat is knowne to be wheat , and chaffe discerned to bee chaffe , by the preaching of the word : but though the tare be knowne to be tare , yet both grow together , so that the word onely serues them in affection , and sets seuerall notes of distinction vpon them both . 2. but then the second fan of his iudgements is more violent , for thereby he seuereth them asunder in soule , gathering the godly men , as his wheate into the heauens , and blowing the soules of the wicked into hell : but yet the bodies of them both lye together , as partakers of the same iudgement , so subiect to the same corruption , and are all lodged in the same graue of the earth , and death hath like dominion ouer them all . 3. but afterwards at the last day , at gods great haruest , and great winnowing time , he then with the winde of his power , seuereth them asunder in soule and body . wheat from the chaffe , sheepe from the goates , and separateth them , neuer to be mingled againe for euer and euer : and then with the winde of his wrath , hee blowes the chaffe into fire vnquenchable , and with his louing fauour gathereth his wheate into the euerlasting and glorious garners of heauen . so then , the first seuereth them in affectiō . the second , in soule , for a time . the third , actually in soule and body , for euer and euer . nowe of these three winnowing times , the holy ghost speaketh here properly of the second : namely , the fanne of gods iudgements : so that , the meaning of the metaphor is this : search your selues and repent betimes , lest god come vppon you with some fearefull iudgements : because you haue so long contemned the fanne of the word , and finding you too light to abide the triall , doe take you away in the iudgement , and cast you into hell : for as sure as the fanne of the word hath made differēce of you , which are chaffe , and which are wheate , so sure shall the fanne of his iudgements , blow away the chaffe to hell and damnation . thus much for the meaning . now for the vse , for vs in england , the case stands thus : our church doubtlesse is gods corne field , and wee are the corne heape of god : and those brownists and sectaries are blinde and besotted , who cannot see that the church of england is a godly heape of gods corne : but withall , we must confesse , we are full of chaffe : that is , of prophane and wicked hypocrites , whose hearts and mindes abound in sinnes and rebellions : and many of our best professours are also too full of chaffe ( that is ) of corruptions , and do giue themselues too much libertie in many sinnes : but alas , the pure wheate , how thinne is it scattered ? how hard to find a man ( at least a family ) which dedicate themselues to the lord in holy and sincere obedience , and labour to make conscience of all sinnes : now therefore , seeing wee are gods corne field , and wee haue some pure wheate amongst much chaffe , therefore god will winnow vs to find out the corne , if he haue but one corne of wheate in a handfull of chaffe , but one good man of many , hee will stirre all the heape for those few corners , hee will not care to blow all the chaffe to hell , to finde out those fewe cornes of wheate , to lay them vp in heauen : so that out of all question , england being so full of chaffe , must looke to be winnowed . now for the first fanne of his word , it hath beene vsed in this land these fiue and thirtie yeares , and that as powerfully , and as plentifully as any where in the world , and yet ( alas ) many are more godlesse , more ignorant , more prophane then euer they were , yea , wickednesse groweth , and the chaffe increaseth aboue the wheate : be sure therefore , that god will bring his second fanne vpon vs ; because we will not suffer the first , and milde and gentle fan of his word to try and search vs : therefore wee will bring the fearefull fanne of his iudgements , and with it , hee will blowe soule and body into hell , with those our sinnes and corruptions , which we would not suffer the fanne of gods word to blow from vs. the first hath so long blowne in vaine , that the second must needes come vnto vs , and it hath already begun to blow : three or foure blastes haue blowne ouer vs ; famine , pestilence , earth-quakes , fire , water , winde , these haue so blowne some of vs , that they haue taken away a great number of vs for vs that remaine , this onely remaines , that wee strengthen our selues by grace , to bee able to stand against the next blast , for come it will , and when it comes no wealth nor worldly thing can inable vs to endure it , onely faith and repentance , and the grace of god will stand at that day . now therefore , in that so fearefull a fanning abideth vs : seeing it is so neere ( as appeareth by the blastes already past ouer vs , which are nothing but the forerunners of a greater tempest ) what should be our care ( except wee care not to be blowne body and soule into hell ) but to labour to eschew this fearefull fanne of gods wrath : or at least , if it come vpon vs , that it may not blow vs to hell , but hasten vs to heauen . if thy heart be touched to aske how this may be . i answer thee , only to follow the prophets aduice in this place , by searching and trying our selues . the way to escape gods triall , is to try thy selfe : & to escape gods iugdement , to be a iudge to thine owne soule : and so the way to escape the fearefull fanne of god , is to fanne their owne heart by the law of god. for whomsoeuer the first fanne ( that is , the worde of god ) doth worke vpon : these men are neuer blowne away with the fan of gods iudgements . o then , entertaine the word of god into thy heart , submit thy soule vnto it , let it pierce and try , & ransacke thy heart , and lay before thee thy wretched estate by thy sinnes , and when thou seest thy nakednesse and misery , confesse it , bewaile it , and be humbled for it , cry and call for mercy and forgiuenes , pray against thy speciall sinnes , striue to purge them out , as the poyson of thy soule , craue grace from god for all thy sinnes : if thou seest any sinnes more welcome to thy nature , more deere vnto thee , and which more preuaile against thee , then others doe , pray against these sinnes , and striue against them aboue all : & endeaour , that by the fanne of gods word , they may be blowne away from thee . when thou hast done this , marke what will come of it : when thou hast fanned thy selfe , god will not fanne thee : but when the fanne of his iudgement comes & bloweth so strongly vpon the wicked , then the lorde finding thee alreadie fanned , and clensed by his word , will spare thee , and his iudgement shall either blow ouer thee , and passe by thee vntouched ( as ouer lot , in the destruction of sodome ) or else shall fanne out all thy corruptions , and blowe thee vp to heauen , to be laide vp as pure wheate in the heauenly garners , and mansions of glorie , which christ ascribed to prepare for thee . now then amongst those many businesses , with which this world doth cumber euerie of vs ( all which shall perish with the world it selfe ) let vs good brethren , spare sometime for this great businesse . martha may be combred about many things , but this is that one thing , which is necessarie : therefore whatsoeuer is done , let not this be vndone . once a day put thy selfe and thy life vnder the fanne of gods lawe , try thy selfe what thou art , and thy life , how thou liuest . once a day keepe a court in thy conscience , call thy thoughts , thy wordes , and thy deedes to their triall : let the ten commaundements passe vppon them , and thy sinnes and corruptions which thou findest to be chaffe , blow them away by repentance , so shalt thou remain pure and cleane wheate , fit for the house and church of god in this world , and for his kingdome in heauen . but , if wee will not doe this , then alas , what will follow ? my heart greeueth to vtter it : but i must , vnlesse i should bee a false prophet : and therefore i will. our long peace , plenty , and ease , haue bred great sinnes , so great , that they reach to heauen , and prouoke gods maiestie to his face , & so strong , that they will violently draw downe iudgemēts from god vpon vs : which when they come , they will bee so powerfull , and so violent , that they will blowe vs away like chaffe , and bring this kingdome to some miserable ruine . o therefore how happy are wee , if we can entertaine this doctrine , & practise it : for in so doing , wee shall preuent gods iudgements , we shall continue the gospell to this land , and preserue this glorious nation from being destroyed or dispeopled , by some fearefull iudgement . beloued , you come hither to this place , purposely to buy and sell , and thereby to better your estates in this world : how happy then are you , if besides the good markets you make for your bodies and estates , you learne also how to make your selues abide the triall of gods iudgements , and how to be made pure corne , fit to replenish the garners of heauen , and howe to continue gods fauour and the gospell to this nation . if thou goe away with this lesson , thou hast a iewell more worth , then thou shouldest goe home possessed of all the huge riches of this faire : you call this and such like times faire times : but if thou learne this lesson right , then thou maiest say , that this was the fairest day in deede , that euer shone vpon thee , since thou wast borne . this pretious iewell which i haue spoken of al this while , i here offer vnto thee . euery one bringes hither something to be solde , this is the marchandise that i bring and set to sale vnto you : what euer commoditie any of you bring , it is from some quarter of this land , but all is from the earth : but this that i bring , it is from heauen : and all the earth cannot yeelde it : and as it is from heauen , so it is of a heauenly vertue , and will worke that which all the wealth in this faire is not able to doe : therefore cast not to buy the basest , and let passe the best of all : and neuer alledge that it is aboue thy compasse , and being a iewell , it is too deere and costly for thee : for i offer it freely vnto you , and to euery one of you , i pronounce vnto you from the lord , that here this blessed doctrine is offered vnto you all , in his name , freely , and that you may buy it without money . happy is that day , when thou comming so farre to buy things for thy body , and payes so deare for them , doest meete with so precious a iewell , the vertue whereof , is to saue thy soule , and payest nothing for it . thou mayest hereafter reioyce , and say : i went to buy and sell , and to helpe my body : but i haue also learned to saue my soule . i went thither to helpe to mainiaine my owne estate : but i haue learned to helpe to maintaine england in prosperitie : for assuredly , if wee would all of vs learne this lesson , and practise it , wee might assure our selues of the glorious prosperitie of england , to continue from generation to generation : whereas alas , if wee continue and goe forward in our sinnes , and impenitencie , it is greatly to be feared , that neyther the gospell , nor this peace , will reach to our posteritie . therefore now to make an end ; i once againe , and lastly , commend this doctrine to you all , and euery one of you ( for this marchandise that i bring , is of that nature , that though some take it , yet there is also inough for euery one ) and i commend it vnto you , euen from the very mouth of god himselfe : thinke of it i charge thee , as euer thou lookest to appeare before the face of christ iesus the great iudge , at the last day ; and if thou wouldest escape the rigour of that iudgement , enter now into iudgement with thy selfe , & search thy selfe : if thou now wilt not receiue this doctrine , then shal it at the last day be a bill of enditement against thee , for if it saue thee not , it shal condemne thee : think of it therfore seriously , as a matter that concerns thy soule & body : yea , and thy posterity , and this whole realme , all which shall smart for it , if we repent not . and if the body of our people , and those , whose hearts are wedded to this world , will not entertaine this doctrine ; thē i turne vnto you that feare the lord , and to you i direct my last warning ; search , o search , and try your hearts & liues , renew & reuiue your faith & repentance , that if iudgements doe come and blow vpon this nation , and driue the gospell from it , and it to hell : that yet you may haue a testimonie to your consciences , that you did not pull downe this generall calamitie , but for your parts laboured to haue preuented it , by your earnest prayers and hartie repentance : that so , the posteritie ensuing , may not curse you , but speake reuerently of you , and praise god for you , and wish that all had done as you did ; for then had they enioyed this goodly lande , and all gods blessings with it , as we their forefathers did before them : and so shall our names not rotte , but flourish amongst the posterities to come , which shall be partakers of the desolation : and when we haue renewed our repentance , let vs then euery one of vs , deale with the lord by earnest prayer for this church and nation , that the lord would shew his mercy vpon it , and continue vnto it , this peace and the gospell : it is nothing with the lord to doe it , his powerfull hand is not shortened , he can continue our peace : when the papists looke for hurli-burlies , hee can continue the gospell , when they hope to set vp their idolatrie againe : let vs therefore applye the lord with our prayers , and with moses set our selues in the breach , and pray for the ignorance of the multitude , and bewaile their sinnes , who bewaile not their owne . so did noah , daniel , and iob , in their ages , and praied for the people in generall calamities : let vs all bee noahs , daniels , and iobs , in our generations : if wee doe thus , then when iudgements come , we shall either turne them away from our nation , or at the least wee shall deliuer our owne soules . let vs now turne to the lord in prayer , and because it cannot be hoped , but that this our generall sinfulnesse must needes ende with some heauie iudgement : let vs desire the lord still to defet our deserued punishments , and still to spare vs , and to giue vs time and leysure to repent : that so , wee entring into our selues , and searching our hearts , and turning to the lord : wee may turne away his imminent iudgements , and that when his wrath doth burne out indeede , we may then be counted worthy in christ , to escape those things which must needs come vpon the world . amen . willam perkins . lament . 3. let vs search and trye our wayes , and turne againe to the lord. trin-vni deo gloria . finis . notes, typically marginal, from the original text notes for div a09417-e150 canitius in cate●hismo . costerus in enchiridio . corradus , nauarrus , loper sairus , grasffius , hallus , and many other . deering , greenha , bradford , and many . maister perkings , but fortie yeares olde at his death . ps. 11. 16. apoc. 2. 10. 1. thes. 5. 24. notes for div a09417-e950 lam 3. rom. 5. 14. gen. 4. exod. 1. gen. 8. 2. sam. 15 ▪ & 16. esay . 38. rom. 3. 2. ps. 143. 20. psal. 147. acts 17. verse . 30. iohn . 10. 32 there were then present inhabitants of london . york , cambridge , oxford , norwich , bristow , ipswich , colchester , worcester , hull , lin , manchester , kendal , couentry , nottingham , northampton , bath . , lincolne , darby l●icester , chester , newecastle , & of many other most populous cities & townes of england . 1. sam. 2. 13. in the plague at londō ther dyed some weeke almost . 2000. a weeke in 92. but in 1603. there died 3300. in a weeke . at stirbridg faire . the true gaine more in worth then all the goods in the world. perkins, william, 1558-1602. 1601 approx. 147 kb of xml-encoded text transcribed from 67 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-11 (eebo-tcp phase 1). a09472 stc 19757 estc s103440 99839193 99839193 3595 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 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(eebo-tcp ; phase 1, no. a09472) transcribed from: (early english books online ; image set 3595) images scanned from microfilm: (early english books, 1475-1640 ; 1251:19) the true gaine more in worth then all the goods in the world. perkins, william, 1558-1602. [6], 104 [i.e. 122], [2] p. printed by iohn legat, printer to the vniuersitie of cambridge, [cambridge] : 1601. dedication signed: w. perkins. printer's device (mckerrow 325) on title page. running title reads: christ the true and perfect gaine. page 122 misnumbered 104. errata on recto of h5, final leaf. some print show-through. reproduction of original in the union theological seminary (new york, n.y.). library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -devotional literature -early works to 1800. christian life -early works to 1800. 2004-07 tcp assigned for keying and markup 2004-07 aptara keyed and coded from proquest page images 2004-08 judith siefring sampled and proofread 2004-08 judith siefring text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion the trve gaine : more in worth then all the goods in the world . philip. c. 3. v. 7. printed by iohn legat , printer to the vniuersitie of cambridge . 1601. to the right worshipfull , sir edward denny knight . it is a conclusion of our religiō worthy to be cōsidered : that christ alone is our mediator , iustifier , propitiatour , sauiour , by workes and merits which he himselfe wrought within himselfe , and not by any works or merits which he worketh in vs by his spirit . the scripture saith thus much in expresse wordes . iustified freely by the redēption that is in christ iesvs . ro. 3. 24. he hath by himselfe purged our sinnes . hebr. 1. 3. he was made sinne for vs that we should be made the righteousnesse of god in him . 2. cor. 5. 21. in him are yee complete . coloss. 3. 10. by his owne blood he entred once into the holy place , and obtained eternall redemption . heb. 9. 12. againe christ is said to purge our consciences from dead workes by his blood : because he offered himselfe by his eternall spirit without spot to his father . v. 14. and cōmon reason tels vs as much . for if men be mystically vnited to christ , and by this vnion receiue the spirit of christ , and by the spirit doe good workes , and consequently merit eternal life , they are thē becom partners with christ , and are receiued into fellowship with him in the worke of mans redemption : whereas he in the act of our reconciliation with god , admits neither deputie nor partner . this conclusion beeing thus of infallible trueth , it serues greatly to exalt the grace of god , to abase nature , and to beate downe the pride of all iustitiarie persons and religions . and for the further explaning of it , serues this treatise following : which i present to your worship . and the reason of my doing is this . i remember , almost two yeares agoe , in speech you entred into commendatiōs of that golden text , phil. 3. v. 7. and withall gaue signification of your desire , that some thing might be set downe , whereby you might be brought to a further vnderstanding of that place of scripture . therfore to satisfie your desire , i haue here penned a short exposition of it . and i haue further presumed to publish it in your name desiring it may be a testimonie of a thankefull minde , for your loue & fauour towards me . thus wishing to your worship continuance and increase of loue to the holy worde of god , i take my leaue . anno. 1601. ian. 20. your worships in all dutie to command w. perkins . the text , phil. 3. 7. containes a comparison of vnequalls . protasis , the first part . i count all things dung for christ. here consider what things are doung . all things . vertues and works before his conuersion . pag. 5. vertues and works after his conuersion . pag. 12. how they are dung , shewed by a gradation . pag. 22. 1. i account all things losse . 2. i depriue my selfe of them . 3. i account them doung . apodosis , the second part . christ is my gaine pag. 33. here consider the amplification by a gradation . 1. i esteeme the knowledge of christ an exlent thing . pag. 46. 2. i desire to gaine christ. pag. 57. 3. i desire to be found in christ in the day of iudgement pag. 61. the degrees of gaine in christ. 1. iustice by the faith of christ. pag. 67. 2. fellowship with crist in the vertue of his resurrection p. 92. death . p. 106. 3. attainment to the resurrection of the dead . philip. 3. 7. but the things which were advantage to me , the same i accounted losse for christ. yea , doubtlesse i count all things but losse , for the excellent knowledge of christ iesus my lord , for whome i haue counted all things losse , and doe iudge them to be dongue , that i might winne christ , and be found in him — . the scope of these words , is this . in the second ver . paul admonisheth the philippians to take heed of certaine counterfeit . apostles which ioyned christ and circumcision in the cause of their saluation : and put confidence in the flesh , that is , in the outward works of the ceremoniall & morall law . and that his admonition might take the better place , he vseth two reasons . the first propounded in the 3. v. is this ; true circumcision is to worship god in spirit , to reioyce in christ , and not to put any confidence in the flesh . the second reason is framed thus . if any man might put confidēce in outward things , then i much more : but not i : therefore no man. the proposition or first part of the reason is propounded in the 4. v. and confirmed in the fift and sixt . the second part , or , assumption [ but i doe not put confidence in outward things ] is confirmed in the 7. and eight verses , thus : all things are losse to me in respect of christ : therefore i put no confidence in any thing out of christ. and this is the very drift of the former wordes . in the second place the proper sense and meaning of this portion of scripture is to be considered . and for this cause , we are to be aduertised of sundrie things in the wordes themselues . and first of all , let it be obserued , that paul in the 7. v. saith , in the time past , i haue counted all things losse : and in the next verse , in the time present , i doe count all things losse . the former speach is meant of that time in which he was first called to the knowledge of christ : the second is spoken of the time , when he had long continued an apostle of christ , and writte this epistle to the philippians . this distinction of times in one and the same word , makes much to the cleering of the doctrine , that shall afterward be deliuered . secondly , whereas in our translation , it is saide in the eight verse , for whome i haue counted all things losse , the words are too skant , and do not fully expresse the meaning of the holy ghost . for the words fully translated , signifie , i haue made all things losse , or , i haue cast away all things , or , i haue depriued my selfe of all things for christ. and whereas paul had said before , [ i count all things losse , ] his meaning is to amplifie his owne words , by saying , i depriue my selfe of all things , and iudge them dunge for christ. thirdly , the word translated [ doung ] signifieth such things in the intralls of beasts , as beeing vnfit for mans vse , are cast to dogges : and by it paul signifies , that he did not onely esteeme all things as losses , and depriue himselfe of them , but also cast them away with loathing , in a minde neuer to seeke the recouerie of them . lastly , it must be knowne , that paul in these verses vseth a similitude borrowed from the marchant man ; and it may be framed on this manner . the marchant in hope of a treasure , is cōtent to esteeme his commodities no commodities but losses ; yea he is further content to cast them out into the sea , and to esteeme thē as things cast to dogges , that he may obtaine his intended treasure : so , saith paul , doe i count all my former prerogatiues as losse , and am content to depriue my selfe of them , yea to loath them as dung , for the obtaining of christ. furthermore the summe and substance of the wordes , is a comparison of things vnequall , and it may be formed thus : all things are losse to me for christ : and christ is my gaine . the first part of the comparison is of pauls losses , and it is amplified two waies . first he sets downe , what things be his losse : and they are of two sorts . priuiledges , vertues , and workes before his conuersion when he was a pharisie : againe priuiledges , vertues , and workes after his conuersion when he was an apostle of christ : the first are mentioned in the 7. v. the latter in the eight . secondly paul sets downe , how all things are losses to him by a gradation , thus : i count all things losse : i depriue my selfe of them : i count them dung . the second part of the comparison is of pauls gaine . and it is amplified by a contrarie gradation , thus : i esteeme the knowledge of christ an excellent thing : i desire to gaine christ : and i desire to be found in him . of these points in order : and first of pauls losses before his conuersion , in these words : for the things that were vantage to me , i counted losse for christ. that these things may be well knowne , let vs yet more narrowly search the meaning of these wordes . the things that were vantage to paul are of three sorts . first his priuiledges , that he was borne a iewe , that is , a member of the church : and againe , that he was circumcised and brought vp in the straight sect of the pharisies : secondly his vertues , namely his iustice & zeale in his religion : thirdly his workes , whereby he for outward carriage obserued the ceremoniall and morall law without reproofe . and all these things are called his aduantage , because he put his confidence in thē , and thought to merit euerlasting life thereby , when he was a pharisie . he addes further , that he counted these his aduantages to be his losse ; because so soone as he knew christ , his confidence ceased , his former merits were no merits , but as things lost and cast away : yet not simply , but for christ , that is , that he might gaine christ , and be found in christ , as he expounds himselfe in the words following . the meaning thus laide downe , sundrie things may be learned . the first , that it was an heresie of the pharisies , to put confidence in their works , & to think that they could merite eternal life by thē : for here paul saith , that being a pharisie , his workes were his gaine and aduantage in the cause of his saluation . and hence we learne , what to iudge of the popish religion , which teacheth in substance the very same doctrine of cōfidence in workes , and of the merit of saluation thereby . and therefore the papists of our time are the children of the old pharisies , reuiuing and renuing the old heresie touching merit , with new and fresh colours . if they alleadge , that they ascribe merit to the works not of the ceremoniall but of the morall law , and to workes not of nature but of grace ; i answer , that the pharisies did the same , as the pharisie acknowledgeth in his praier , when he saith , i thanke thee , o lord , i am not as other men , &c. secondly in pauls example beeing a pharisie , we learne , that it is the pride & arrogancie of mans nature , to be something within himselfe , and to erect vp something vnto himselfe to be his righteousnesse and a meanes of his saluation , out of christ. the iust ( saith habacuk ) liues by his faith , but he whose soule is not right in him , puffes vp himselfe , or builds towers of defence to himselfe by vaine confidence out of god. the prodigall sonne must haue his part alone by himselfe from his father . paul saith of the iewes , that they established their owne righteousnesse , and would not be subiect to the righteousnesse of god. this beeing so , let vs learne to see and detest this pride in our selues . for where it raignes and takes place , there christ is not truely acknowledged : and when men beginne to knowe christ , this hidden and spirituall pride giues place . and further by this , we learne not to maruell , that turkes and iewes denie christ , and that papists in the cause of their saluation , beside the passion of christ , foiste in something of their owne , namely their owne merits and satisfactions : for it is the proude nature of man to set vp himself in whole or in part , and to relie himselfe vpon something of his own out of christ. no maruell then , that such as be otherwise learned and wise , liue & die in the opinion of iustification by their owne workes . thirdly whereas paul accompts things of aduantage to be his losse , we learne that no priuiledges out of christ minister true comfort or true happines . it is a priuiledge to haue known christ and to haue eaten & drunken with him : but of such christ saith , depart from me , i knowe you not . it is a priuiledge to be of the kindred of our sauiour christ , but it is of no moment : for christ saith , who is my mother and brethren ? he that doth the will of my father , is my brother , sister , and mother . it is a priuiledge that the virgin mary was the mother of christ : but if shee had not as well borne him in her heart by faith as shee bare him in her wombe , shee had not bin saued . it is a priuiledge to prophesie in the name of christ , but of such christ saith , depart from me ye workers of iniquitie . lastly it is a priuiledge to be indued with all kind of learning , of artes , and tongues ; but alas , all is nothing : for if a man had al wit , wisdome , and learning , and could speake in all matters with the tongue of men and angels , vnlesse he be found in christ , he is no better in the sight of god then a damned wretch . this being so , we must learne first of all , to moderate our care and our affections for worldly profits , honours , pleasures , & our principall care must euermore be cast on christ. secondly , such persons as liue an honest and ciuill life , and stand vpon this , that they are no theiues , no murderers , no adulterers , no blasphemers , but in outward duties shewe loue to god and man , they must i say , take heed , least they deceiue themselues , building vpon false groundes . for though ciuill honestie be a thing commendable before men , yet is it not sufficient to saue vs before god. and paul , who was a straite obseruer of the lawe , after he came to the knowledge of christ counted all his morall obedience , in which he had formerly trusted , but losse and dungue for christ. fourthly it hath bin the doctrine of the popish church this many yeres , that before a man can be in christ and be iustified , he must first of all prepare and dispose himselfe to receiue his iustification : and that when he is sufficiently disposed , he doth merit of congruitie that god should infuse righteousnes , wherby of a sinner he is made no sinner & righteous before god. but i demaund of the patrons of this doctrine ; whether , when the workes of preparation are done , the doer is in christ or out of christ ? if he be in christ , he is also iustified before he is iustified . if he be as yet out of christ , paul hath giuen the sentēce that the said workes are to be esteemed as losse , and that the merit of cōgruitie is not meate for them that desire to feede on christ , but rather food for dogges . lastly hence we learne , howe christ is to be receiued of vs. such as would truely come to christ and receiue him , must make losses of al things : they must come naked and emptied of all their owne righteousnesse . as men in a shipwracke cast out their commodities , and when there is no remedie leaue their ship and betake themselues to the sea , & thus come swimming to the shore : euen so must all men first forsake all , & then come to christ. beggars , that they may obtaine their almes , come in their rag● vnfolding legges and armes , that their sores and botches may be seene . benadad king of syria , that he might recouer the fauour of the king of israel , castes off his crowne and royall robes : he and his men come in sackcloath with halters about their heads : and thus he obtaines his desire . in like manner comming to christ , we must lay aside all opinion of our owne goodnesse , and in abasing of our selues follow beggars fashions , and with benhadad cloath our selues with signes of guiltinesse and confusion of face . we must first be annihilated and vtterly in respect of goodnesse be made nothing in our selues , that we may be what we are out of our selues in christ. there is no entring into the kingdome of heauē , except we receiue it & christ as a little child in all meeknesse and humilitie . for there must be nothing in vs to receiue christ , but meere faith resting on meere mercy . let all such think on this , as desire to be in christ , and to receiue true comfort by him . thus much of pauls losses before his conuersion : nowe come to be considered the things which were his losses after his conuersion : and they are set downe in the words following , but , [ doubtlesse i doe thinke all things losses for the excellent knowledge of iesus christ my lord. ] that these losses may be the better knowne , let vs a little consider the meaning of the words . whereas before paul had said , that herefore he counted things to be losse vnto him for christ , that had beene his aduantage : some man might happily thinke , this is but rash iudgem●nt in paul ; he therefore , to cut off this surmise saith , daubtlesse i count all things losse , that is , that i may not be thought to speake rashly , i say more , that i doe nowe account all things losse , and i speake it confidently , as beeing resolued what i say . when he saith , i doe count , he speakes in the time present of himselfe as beeing not only a christian but also an apostle of christ. and whē he saith , all things , the generall speech must be obserued , for he excepteth nothing pertaining to him , but his knowledge and faith in christ. here therefore we must first of all vnderstand the priuiledge of an apostle : secondly all inward & christian vertues , as hope , feare , loue of god , good conscience , &c. for of al the inward gifts none is excepted but faith ( as i haue said . ) thirdly here we must vnderstand works not of nature but of grace , done and effected by the spirit of god in vs. for in the verse following he doth reiect his owne righteousnes which is of the law . now he saith of all these , that they are his losses for christ. but how are they losses ? the speach must warily be vnderstood , least it be offensiue . they are losses not in respect of godly conuersation : for they are the causes thereof , and they are meanes of shewing our thankfulnes to god and loue to man. now then they are losses onely in respect of iustification and saluation : when they are reputed and maintained as meritorious causes thereof either in whole or in part . though , when they are rightly vsed & applied , they are the excellent gifts of god : yet when they are brought into the acte of iustification and saluation , they become as losses and dung . and this i take to be the meaning of these words . to the like purpose the prophet isai saith in the name of the whole church confessing hir sinnes , all our righteousnes is as a cloath vtterly to be cast away . and paul to the galatians : if righteousnes be by the law , christ died without cause , or , in vaine : that is , if the righteousnes of the law be our aduantage , christ must be our losse : and on the contrarie , if he be our aduantage , the righteousnesse of the law must be our losse . this doctrine of paul , that all vertues and workes both of nature and grace are losses in the case of our saluation , soundes not in mans reason , and there be many things brought to the contrary . first , it is alleadged , that god doeth accept and crowne our works : and therfore that they are not losses . i answer : god doeth as it were keepe a double court . one of iustice , the other of mercie . in the court of iustice he giues iudgement by the lawe , and accurseth euery man that doth not continue in all things written in the lawe to doe them . in this court nothing can stand but the passion and righteousnesse of christ , & for the best workes that we can doe , we may not looke for any acceptation or reward : but vse the plea of dauid , enter not , o lord , into iudgement with thy seruant , for no flesh shall be iustified in thy sight . nowe in the court of grace and mercie , god hath to deale with his owne children that stand before him iustified and reconciled by christ. and the obedience of such he accepteth in this court , and mercifully rewardeth , though otherwise it be imperfect ; yet not for the merit thereof , but for the merit and worthinesse of christ. thus then good works in rigour of iustice are worthy condemnation , & are accepted of mercie procured by the merit of christ. secondly it is alleadged that workes are necessarie to saluation , and therefore not to be reputed losses . i answer : workes may be considered either as causes of saluation , or onely as a waie directing thereto . if they be considered as causes , they are not necessary , but in this respect they are dung . if they be respected as a way leading and directing to eternall life , they are indeede necessarie thus , & no otherwise . thirdly , it is obiected that the law requires workes , and the law must be satisfied , & therfore that he which is iustified , must be iustified by workes . the answere is , that whosoeuer is iustified and saued , is iustified and saued by works . but works must be distinguished . some are personall workes done in and by our selues . these neither iustifie nor saue any man , but in the case of saluation are losse and doung . besides these , there be workes , that are out of vs , wrought in and by the person of our sauiour christ , namely the workes of obedience in satisfying and fulfilling the lawe . these indeede are the workes , which iustifie and saue vs , & none that proceede frō vs. to this effect paul saith , that we are iustified freely by the redemption that is in christ. lastly it is alleadged , that if all vertues be losse for christ , then faith it selfe . i answer : faith must diuersly be considered , first of all , as a vertue working & bringing forth many good fruites in vs. and thus it is to be reputed losse , as all other vertues are . secondly it must be considered not as a vertue , but as an instrument or hand not to giue or worke any thing , but to apprehend and receiue christ and his benefits . and thus it is no losse , but is a thing excepted in this text . nowe then we see that the doctrine of paul is manifest , that all vertues and workes both of nature and grace , are meere losses in the cause of our iustification and saluation . hence sundrie things may be learned . the first , that the most holy works of holy men cannot iustifie or merit eternall life . when they are brought within the act of iustification as causes , paul saith they are but losse , and as offles to be cast to dogges . let this be noted and remembred for euer against all iustitiarie papists . who , if they would but seriously consider this one text , they might be farre better resolued then they are . secondly , hence the doctrine of our our church is plainely gathered , namely , that we are saued and iustified by faith alone . for all things except our knowledge and faith in christ are made as doung . and that this our doctrine may not be scandalous , sundry things must be remembred . the first is the right meaning of the doctrine , which is , that there is nothing within vs , that is any cause either efficient , materiall , formall , or finall of iustification but faith . the second , that faith is no principall cause , but onely an instrument . the third , that faith is no instrument to procure or worke our iustification and saluation , but an instrument to receiue or to apprehend our iustification giuen by the father , procured by the sonne , applied by the holy ghost . the last , that faith must be considered as a cause , or else , as a waie of saluation . if , as an internall cause in vs , it onely iustifieth and consequently saueth vs. if as a waie , it doth not saue alone . for other vertues and workes though they be no causes , yet are they waies to eternall life as well as faith . here then when papists make outcries against vs , saying that we looke to be saued by faith alone : the true and plaine answere to them is this . we consider faith two waies : first as a cause within vs , not meriting any way , but instrumentally apprehending pardon in christ and applying it to vs for our eternall happinesse . secondly , faith may be considered as a way in which we are to walke for the attainement of euerlasting life . in the first sense faith alone iustifieth and saueth , and nothing els within vs. to this doe the learned fathers agree ▪ basil saith , this is perfect reioycing in god , when a man is not puffed vp for his owne iustice , but acknowledgeth that he wants iustice , a and that he is iustified by faith alone in christ. hilarie : that is remitted of christ by faith , which the lawe could not loosen : for faith alone iustifies . ambrose : they are iustified freely which b doe nothing , nor repaie like for like , are iustified by faith alone , through the gift of god. againe , in his commentarie vpon the epist. to the corinth . this is appointed of god , that he which beleeues in christ should be saued without worke , by faith alone receiuing remission of sinnes . hierom : god iustifieth by faith alone . neuertheles , if we speake of the way to life , then we are not saued onely by faith . for though faith be the onely instrument to apprehend christ , yet is it not the onely way to life : repentance also is the way , yea all vertues & all works are the waie . in this sense , affliction is said to worke vnto vs a more excellent weight of glorie : not as a cause ; but as a way giuing direction . and mothers are said to be saued by bearing of children , not as by a cause , but as by a straight and narrow way . againe abrahams faith went not alone , but had a kind of co-operation with his works : faith & works both beeing considered as a way to happinesse or as markes in a way . in this sense the fathers haue ascribed saluation to many things , not as to causes , but as to waies . bernard said well , that workes are the way to the kingdome of heauen and not the causes of raigning . lactātius saith , great is the helpe of repentance : which , whosoeuer taketh away , cuts off to himselfe the way of life . chrysostome : some by watching , by sleeping on the bare ground , by tewing their bodies with daily labour doe blot out their sinnes : but thou maiest obtaine the same by a more easie way , that is , by forgiuing . thus many hundred places of the fathers are to be vnderstood , when they ascribe remission of sins to martyrdome to fasting , praier , workes of mercie , and such like . thirdly here is laid downe the foundation of true humilitie . for if all our vertues and workes be losses in the case of our saluation , then all boasting is excluded , and we are to take nothing to our selues but shame and confusion and giue al glorie to god. yea the more our vertues are and workes , if we place any confidence in them , the greater are our losses . thus we see what things are losses to paul : in the next place let vs consider howe they are losses . this paul settes downe by a gradation thus , i count them losse , i make them my losses , i count them as doung . this gradation is nothing els but a repetition of one and the same thing inlarged and amplified in speech . nowe repetitions in scripture are not idle and vaine , as they are oftentimes in the writings of men , but they commonly signifie two things , namely the certainty and the necessitie of the thing repeated : and therefore in this place , they signifie the certaintie and the necessitie of pauls losses . certaine they are : because he that will be saued by christ must certainely indure these losses without recouerie . the foundation of this certenty lies in an impossibilitie of merit by any works of man : which i will make manifest by fiue reasons . the first is this : it is a principall part of christian inherent righteousnesse to haue and keepe a good conscience : now paul expresly excludes it from iustification saying , i know nothing by my selfe , yet am i not thereby iustified . 1. cor. 4. 4. the second is this , paul saith , eph. 2. 9. we are not saued by workes : nowe he meanes no other workes but such as followe faith , and are done by the spirit of god. and this appeares by the reasons which he vseth , that we are created to good works , and againe that they are ordained that we should walke in them . the third : before a worke can meritte , it must please god : before the worke please god , the worker must please him : before the worker please him he must be reconciled to god and perfectly iustified . iustification therefore goes in order before good workes , and for this cause workes cannot be brought within the acte of iustification as causes . good workes make not good men in whole or in part ; but men first of all made good by the goodnesse of christ imputed , make good workes by their goodnesse . the fourth is this : the humanitie of christ is the most excellent of all creatures in heauen and earth : yet beeing considered by it selfe , it cannot possibly merit at gods hand . in a work properly meritorious there be three cōditions . first , the doer thereof must do it by himselfe , and not by another , for then the praise is his by whome he doth it , and not his owne . secondly the worke to be done , must not be a debt or dutie , for then the doer deserues nothing . thirdly there must be a proportion betweene the worke and the reward of life eternall . now the manhood of christ considered apart by it selfe , cannot performe these three conditions . for it doth what it doth by the spirit of god , whereby it was conceiued and is filled without measure . againe it is a creature , and therefore whatsoeuer it is , hath , or can doe , it oweth all to god. lastly it cannot doe a worke proportionall to eternall glorie : because it takes all of god and can giue nothing to him . if then it be demanded , howe this manhood of christ merits in our behalfe : i answere , not by it selfe , but by meanes of the personall vnion , whereby it is exalted and preferred into the vnitie of the second person the eternall word of the father . hence it is that christ meriteth : none can merit of god but god. now then if christ merit onely in this regard , no meere creature , man , or angell can possibly merit by any worke . the fifth reasō is this : there be two kinds of trāsgression of the lawe , one when a worke is directly against the law : the other is , whē that is don which the law requires , but not in that manner and perfection the lawe requires . the second kind of transgression is in euery good worke which is done by men vpon earth : now where any transgression is , there must be pardon : where pardon is , there is no merit . that this doctrine of the certentie of our losses may yet the better be cleared , i will set downe the supposed grounds of merit , and discouer their weaknesse . they are two : the first is the promise that god hath made to workes , whereby he hath bound himselfe to reward them with eternall glorie . i answer , that this very promise is made of the good pleasure , and meere good will of god : and of the same goodnes it is , that any man is a doer of any good worke , either by nature or grace . therefore , if a man could fulfill the whole law , he should not merit at gods hand . thus saith the lord , exod. 20. 6. that he will shew mercie vpon thousands of them that loue him and keepe his commaundements . the second ground is , that vertue of meriting is deriued frō christ the head to his members by diuine influence . i answer , it is a thing vnpossible . for the vertue of meriting is in christ not simply as he is man , but as he is in one person god and man. the worke which meriteth is done or acted euen by the manhood ; but the merit of the worke is from the godhead , or from the excellencie of the person . now then if this vertue be in christ , not as he is man , but in respect he is man-god , or god-man ; it can not be deriued to vs that are but men , vnlesse euery beleeuer should be deified , & made of a meere man god-man , which is impossible . therefore there is no capablenes or possibilitie of merit in the worke of any meere man , or creature whatsoeuer . for this cause the true church of god euer detested humane merit . the merit of congruitie before iustification is a pelagian conceit , and was neuer maintained of the orthodoxe fathers . stapleton confesseth thus much : the merit of congruitie ( saith he ) in respect of the first grace was of old hissed out : neither was it euer admitted of the better sort of schoolemen , as of thomas in his summe , and his latter writings , nor of his followers . and the a merit of condignitie , whereby workes are said of their owne dignitie and that properly , to deserue the increase of the first iustification , and eternall life , was not receiued of the learned in the church for more then a 1000. yeares after christ. radulphus ardens a very learned man in his time saith thus : seeing by one grace we come to an other , b they are called merits and that improperly , for as augustin witnesseth , god crownes onely his owne grace in vs. againe , no man may thinke that god is bound as it were by a bargaine , to repay that which he hath promised . for as god is free to promise , so is he free in respect of repaying , especially considering that as well merits as rewardes are his grace . for god crownes nothing els in vs but his grace : because b if he would deale with vs in extremitie , none liuing should be iustified in his sight . and hereupon the apostle , who laboured more then all , saith : i thinke that the affictions of this time are not worthie the glorie that shall be reuealed . therfore this couenant or bargaine is nothing els but a voluntarie promise . anselme after him saith : if a man should serue god a thousand yeares , and that most zealously , c he should not vvorthely deserue to be in the kingdome of heauen so much as halfe a day . s. bernard saith , touching eternall life , we know that the sufflerings of this time are not worthie of the glorie to come ; no not if one man should suffer all . for the merits of men are not such , that eternall life may be due for them , or that god should doe some iniurie if he gaue it not . for to let passe , that all merits are the gifts of god , and so man is rather debter to god for them , then god to man , what are all merits to so great a glorie ? lastly , who is better then the prophet , to whome the lord giueth so worthie a testimonie , saying : i haue found a man according to mine owne heart : for all that he had need to say to god , enter not into iudgement with thy seruant . againe in the processe of time , when the merit of condignitie had takē place , it was not generally receiued : for it was reiected of sundrie schoolemen and others , as of gregorie of arimine , of durand , of waldensis , of burgensis and scotus . wherefore to conclude , it now appeares to be an infallible certentie , that he which desires to be saued by christ , must indure the losse of all his workes and vertues whatsoeuer , in the cause of his owne iustification . nowe then if this doctrine be so certaine and infallible , as it is : thē also must we be setled in this point without doubting , that the present church of rome erreth grieuously , in that it magnifieth the merit of workes . yea in this regard it reuerseth the very foundation of true religion . for if they make aduantage in the matter of saluation by their workes , christ must needes vpon infallible certentie be their losse : because paul makes all workes losse , that christ may be aduantage . therefore farre be it from vs all , to haue any dealing or contract of societie with that church , least we be partakers of her dangerous and fearefull losses . againe in that all vertues & workes of grace , are but losses for christ. we must not onely in our first conuersion , but euer afterward though we be iustified and sanctified euen in the pang of death by meere faith rest on the meere mercie of god , and apprehend naked christ , that is , christ seuered in the case of saluation , from all respect of all vertues and workes whatsoeuer . for there is nothing that may be opposed to the seuere iudgement of god , but meere christ. if we doe presume to oppose any of our doings to the sentence of the law , hell , death , condemnation , we are sure to goe by the losses . thus much of the certentie of pauls losses : now follows the necessitie of thē . they are necessarie in as much as without thē , no man can haue part in christ. for the merit of our vertues and good workes , and the grace of god in christ can not stand together : yea they are cōtrarie as fire and water , and one ouerthroweth the other in the cause of iustification and saluation . paul to signifie this contrarietie saith , if election be of grace , it is not of workes : and if it be of workes , it is not of grace . and againe , if ye be iustified by the law , ye are abolished from christ. and to the same purpose ambrose saith , grace is wholly receiued , or wholly lost : and augustine , it is no way grace , that is not freely giuen euery way . hence it followes , that the present religion of the church of rome abolisheth christ , in as much as it maintaines and magnifies the merit of good workes . and this may be gathered by the very doctrine of that church . for it teacheth that men must be saued by their praiers , fastings , almes , pilgrimages , buildings of churches , chappels , bridges , &c. what then shall the passion of christ doe ? whereto serues it ? they answer , that it frees vs from death , and giues to our works the merit of eternall life , and makes them meritoriously to increase our iustification . hence it followes , that christ is no more but the first cause of our saluation , and that we our selues are secondarie causes vnder him and with him . and thus he is made of a sauiour no sauiour . for either he must be a full and perfect sauiour in himselfe , or no sauiour . secondly by the former necessitie we learne , that whosoeuer will be saued by the merit of christ , must come vnto him without vertues or workes of his owne , not carrying in heart so much as the least confidence in them , esteeming himselfe to be a most vile , wretched , and miserable sinner , as the publican did , who praied , lord , be mercifull to me a sinner . hitherto of pauls losses : now follows the second part of the comparison , touching pauls gaine , but christ is my gaine . a sentence to be remembred , and to be written in the tables of our heart for euer . and the reason thereof is manifest . christ our mediatour god and man , is the onely fountaine of all good things that are or can be thought on , whether spirituall or temporall . saint iohn saith , of his fulnes , we receiue grace for grace . againe paul saith , in him al the treasures of knowledge and wisdome are hidde : and , ye are complete in him . and he calls christ our ransome , or counterprice . and as he makes adam the roote of all euill in mankinde , so makes he christ the roote of all grace and goodnes . for the better clearing of this doctrine , two points are to be handled : when christ is our gaine ? and how ? touching the time when , i set downe three things . he is our gaine in this life : he is our gaine in death : and he is our gaine after death . to returne to the first : he is our gaine in life , if we turne from our euill waies , and beleeue in him ; in as much as he hath gained for vs many benefits , which i will reduce to tenne heads . the first is , pardon of sinne , without tearme of time , whether past , present , or to come . yet must we here remēber that pardon of sinne is not giuen absolutely whether men repent or no , but vpon condition of repentance . the second , is the imputation of christs obedience in fulfilling the law , for our iustification before god. from the former benefit ariseth our freedome from hell and from the law , in respect of the curse thereof : and from the second ariseth a right to eternall life ; whereof the possession is reserued to the life to come . the third is our adoption , whereby we are the children of god , and brethren of christ. and hence haue we a right of lordship or dominion ouer the whole world , and all things contained therein , whether in heauen or in earth : which right was lost by adam , and is now restored by christ. indeede wicked men and infidels haue and vse the things of this life at their wills , and that by gods permission : but yet they receiue and inioy them no otherwise , then children of traytours doe the goods of their parents , who peraduenture are suffered to take benefite of some part of them for the preseruing of their liues , though title and interest to them be not restored . the fourth is the ministerie , that is , the presence , aide , and protection of the good angels . the fifth gaine or benefit is , that all the miseries and calamities of this life , cease to be curses , and are made blessings , beeing turned to the good of them that are to be saued by christ. the sixth is the mortification of originall sinne , with all the parts thereof , by the vertue of the death of christ. the 7. is a spirituall life , whereby we liue not , but christ liues in vs , making vs partakers of his annointing , and thereby inabling vs to liue as prophets , priests , kings . prophets , to teach and make confession of our faith in christ : priests , to dedicate and present our bodies and soules to god for the seruice of his maiestie . kings , to beare rule and dominion ouer the corruptions , and lusts of our hearts . the eight gaine is , that christ presents all our praiers and good workes to his father in his owne name : and thus by his own intercession makes them acceptable vnto him . the ninth gaine is , the presence of his spirit . for when christ ascended , he tooke with him our pawne , namely our flesh , and left with vs his owne pawne , the presence of the comforter , to supplie his owne presence , to guide , comfort , and to assure vs of our adoption and saluation . the tenth and last is perseuerance in hauing & holding the former gaines . for thus faith the lord , i will put my feare into their hearts , that they shall not depart from me . and it must be remembred , that these wordes are not spoken onely in generall to the church , but also in singular to euery true member thereof : because they are the words of the couenant . againe dauid saith , that the righteous man is like a tree planted by the waters side , whose leafe neuer withereth : who therefore hath alwaies sappe of grace in the heart to the ende . againe , as christ is our gaine in life , so is he also our gaine in death , in as much as he hath taken away the sting of death , and hath changed the condition of it , by making it of the gate of hel , to be the way to eternall life . thirdly he is our gaine after death three waies . our first gaine is the resurrection of our bodies to eternall life in the day of iudgement . the second , is a priuiledge to iudge the world . for first of all iudgement shall passe vpon the godly : which done , they shall be taken vp to christ , and there as witnesses and approouers of his sentence of condemnatiō , iudge togither with him , the wicked world . the third is the eternall retribution , in which god shall be all in all , first in christ , and then in all the members of christ , and that for euer and euer . the next point to be handled is , how christ is our gaine ? for the answering of this , two questions are to be opened . the first is , according to what nature is christ our gaine ? i answer , following the ancient & catholik doctrine ▪ that a whol christ is our gain according to both natures . the godhead of christ profits no sinner without the manhood , nor the manhood without the godhead , and as leo saith , each nature worketh that which is proper vnto it , hauing cōmunication with the other . againe , god may be considered two waies ; god absolute , or god made man. god absolute , that is , god absolutely considered without respect to christ , is indeede a fountaine of righteousnes and life , but this fountain ●s closed , sealed vp , and not to be attained vnto : because our sinnes make a separation betweene god and vs , and god thus considered is a maiestie full of terrour to all sinnefull men . but god considered as he was made man and manifested in our flesh , is also a fountaine of goodnes , yea the same fountaine opened , vnsealed , and flowing forth to all mankind . hence it is , that christ is called the light of the world ; the bread and water of life ; the way , the truth , the life . here againe we must remember to make a difference or distinction of the natures of christ. for the godhead of christ is our gaine not in respect of essence , but in respect of vertue and operation shewed in , or vpon the manhood of christ , whereby it makes things which were done and suffered in the said manhood apt and sufficient to appease gods anger , & to merit eternall life for vs. as for the manhood , it is not onely in effect and operation , but also really communicated to the faith of the beleeuing heart : and herupon it is as it were a treasurie and storehouse of all the rich graces of god that serue to iustifie , saue , or any way to inrich the elect of all ages and times through the whole world . if any doubt of this , let them consider three things of this most glorious manhood . the first is the grace of personall vnion , whereby it is receiued into the vnitie of the second person , & hath no beeing or subsisting , but onely in the subsistance thereof . and hence it is truly tearmed the humanitie of the sonne of god , or of the word . the second is , that this manhood hath in it all fulnes of grace , commonly called in schooles , habitual grace . now this fulnes of grace containes in it all the gifts of the holy ghost , and that , in the highest degree of perfection . it hath therefore in it gifts more for number , & greater for measure ; then all men and angels haue . the third is , that it receiueth this excellencie of gifts and graces ; not for it selfe , but that it may be as it were a pipe or conduit to conuaie the same graces to all the elect. our saluation and life depends on the fulnesse of the godhead which is in christi neuerthelesse it is not conuaied vnto vs but in the flesh & by the flesh of christ. thus much christ signifieth , when he saith : my flesh is meate indeede . and , except ye eate the flesh of the sonne of man and drinke his blood , ye haue no life in you . and , he which eateth my flesh abideth in me and i in him . and iohn the baptist saith , of his fulnes we receiue grace for grace . the supper of the lord is ordained for the increase and continuance of grace and life : and of it paul saith , the bread which we breake , is a fellowship or cōmunion with the very bodie of christ. on this manner christ is said to be made vnto vs of god , wisdome , righteousnesse , sanctification , redemption . wisdom , not because the essential wisdome of the godhead is giuen to vs : for that is infinit and incommunicable . neither againe because he is the author of our wisdome , giuing vs knowledge of our saluation as the father and holy ghost doe . nor because he is the matter of our wisdome , the knowledge of whome is eternall life : but for an higher cause then all these . our mediatour the man iesus christ who is also god , is an head vnto vs and a roote of our wisdome . for he was annointed with the spirit of wisdome in the assumed māhood not priuatly for himselfe , but that we also which beleeue might be partakers of the same annointing , & that wisdome from him by his flesh might be conueied vnto vs. therefore from his wisdome there is wisdome deriued in some measure to all that are mystically vnited to him , as light in one candle is deriued to an hundred , or as heate is deriued from heate . againe he is our iustice , not onely because he is the author and giuer of our iustice , with the father and the holy ghost : neither because the essentiall iustice of christ is giuen to vs : for then we should be all deified : but because that iustice which is in the māhood , cōsisting partly in the puritie of nature , & partly in the puritie of actiō , whereby he obeyed his fathers will and suffered all things to be suffered for vs ; this iustice i say , is imputed to vs and accounted ours , according to the tenour of the couenant , as if it were inherent in vs. he is our sanctification , not onely because he is the author of it , neither because the sanctitie or holines of the godhead is communicated to vs : but because he was sanctified in his māhood about all men and angels . and from this holinesse of his , our holinesse is deriued and springs as a fruit ; as the corruption in adams posteritie is deriued from the corruption of adam . christ saith , for their sakes sanctifie i my selfe , that they also may be sanctified through the truth . cyril saith , as god , he giues himselfe the spirit , as man he receiues it : which he doth not for himselfe , but for vs , that the grace of sanctification out of him and in him first receiued might passe to all mankind . againe he saith , that the bodie of our lord being sanctified by the vertue of the word ioyned to it , is made so effectuall for mystical benediction , that it can send forth his sanctification into vs. lastly , christ is our redemption or life on this manner . in the person of the mediatour beeing one and the same , there is a double life : one vncreated and essentiall , agreeing to christ as he is god. and this life is not giuē to vs at all , saue in respect of the efficacie thereof . for in god we liue , mooue , and haue our beeing . the other is the created life of the manhood : and it is either naturall or spiritual . naturall is that wherewith he liued in the estate of humiliation by ordinary means as all other men doe . spirituall is that whereby he nowe especially liueth in the estate of exaltation and glorie . and this life he liueth not onely for himselfe , but also for vs , that we beeing partakers thereof , may liue togither with him . thus the ancient church hath taught , the flesh of christ vnited to the word is made quickening flesh ; that it might further quicken them with spirituall life , that are vnited to it . the next question is , in what estate christ is our gaine ? the estate of christ is twofolde , the estate of humiliation from his birth to his death : and the estate of exaltation in his resurrection , ascension , and his sitting at the right hand of god . in the first estate he works and procures our gaine . christ lying basely in the manger , and crucified ignominiously on the crosse gained our deliuerance from hell , and a right to life euerlasting . in the second estate he communicats to vs the gaine before named , and by degrees puts vs in prossession of it . and for this ende , he nowe sits at the right hand of god and makes request for vs. the vse of this doctrine , that christ is our gaine , is manifold . first it sheweth that we in our selues are poore and altogither destitute of all spirituall good things . for to this ende is christ our gaine , that he may supplie our want , & fill them with graces that are otherwise emptie and euen hunger starued . secondly it teacheth that men doe in vaine seeke for so much as the least droppe of goodnes out of christ , who alone is the storehouse of all good things . heauen and earth , men and angels , and all things are but as nothing to vs , if by them we seeke to inioy any thing out to christ : yea god is no god to vs without christ. thirdly , we learne to detest the treasurie , which the church of rome maintaines and magnifies . it is as it were a chest in which is contained not onely the ouerplus of the merits of christ , but also of martyrs and saints to be dispensed in pardons at the popes pleasure . but christ is alone our full and perfect gaine , and therefore in himselfe there is an al-sufficient treasurie of the church ; and as paul saith , in him we are complete . as for the merits of martyrs and saints , they bring no aduantage to the people of god , but are indeed matter for the dounghill . fourthly , if christ be our treasure and gain , our hearts must be set on him . our mindes vse to be vpon our pennie , and we hunger after gaine : let vs therefore hunger after christ : he is out pennie and he is our gaine . nay we must aboue all pleasures , honours , profits , loue him , and reioice in him : yea we should be swallowed vp with loue of him . lastly , here is matter of cōfort . in the losse of goods and friendes , and all calamities of this life , we may not be dismayed : all the losses of this life are but pettie losses , so long as we haue christ for our gaine . nothing can be wanting vnto vs in the middest of all our losses and miseries , so long as we receiue of his fulnesse , who is the fountaine of goodnes neuer dried vp . to proceed further , the second part of the comparison [ christ is my gaine ] is amplified by a gradatiō on this manner : i esteeme the knowledge of christ iesus my lord an excellent thing : i desire to gaine christ : i desire to be foūd in christ. of these in order . by the knowledge of christ , we are to vnderstand , the doctrine of the gospell , or the doctrine of the person & offices of christ cōceiued & known of vs. to this knowledge an excellency is ascribed , of which i will speake a little . this excellencie appeares partly in the matter and contents , & partly in the effects thereof . touching the matter , it is ful of excellent mysteries , which paul reduceth to fixe heads in his epistle to timothie . the first is the incarnation of the sonne of god in these wordes , god made manifest in the flesh . and here two wōders offer themselues to be considered : the first , whereas adams flesh and adams sinne are inseparably ioyned togither in respect of all that nature can doe , yet did the sonne of god take vnto him mans nature and flesh without mans sinne : because he was conceiued of a virgin by the operation of the holy ghost : whereas if he had beene cōceiued by naturall generation , he had with adams flesh taken adams corruption . the other wonder in the incarnation of christ is , that the flesh of man is vnited to the person of the sonne of god , & thence hath his subsistance , otherwise hauing no subsistance of his owne . the like example is not to be found in the world againe : sauing that we haue some resemblance thereof in the plant called miscelto , which hath no roote of his own , but grows as a branch of the oake , or some other tree , and hath his life and sappe from the roote thereof . the second mysterie in the knowledge of christ , is the iustification of christ in these wordes , iustified in the spirit : and it was on this manner . christ made man became our suretie and was subiect to the law for vs. hereupon our sinnes were imputed to him , and the punishment due thereto laid vpon him , that is , the first death with the paines of the secōd : yea further death in the graue had dominion ouer him . after all this , by his spirit or power of the godhead he raised himselfe from death , and therby acquit himselfe of our sinnes ; and this acquitall or absolution is his iustification , whereby he declareth himselfe to be a sauiour perfectly righteous . for if he had not satisfied the wrath of god to the full , and brought perfect righteousnes , he had neuer risen againe , considering he was iudged and condemned for our sinnes . the third mysterie is the sight of angels , who desired to looke into the incarnation of christ : in which they sawe three things , as luke testifieth . the first , that it was a means to manifest the glorie of god : the second , that it brought peace and good successe to men vpon earth : the third , that it was a meanes to reueale the good will of god to the world . the fourth , is the preaching of christ to the gentiles . this appeares to be a great mysterie ; because the knowledge of christ was kept secret from the nations , for the space of more thē 4000. yeares . for from the creation to moses the church of god was shut vp in a litle familie : from moses to christ , it was included within the precincts of iewrie : which was not so much as the fourth part of england . the fift mysterie was the conuersion of the world to the faith of christ. and this is so much the greater wonder ; because this conuersion was wrought by the preaching of the gospel , which is flatte against the naturall reason and will of man , and therefore vnfit to perswade : and the preachers hereof were simple and silly men to see to : and some of them which were converted , were the very iewes that crucified christ. the last mysterie was the ascension of christ into glorie . the greatnes of this mysterie appeares in two things . the first , that christs ascension was a reall and full opening of the kingdome of heauen ; which had formerly bin shut by our sinnes . the second , that the ascension of christ , was no personall or priuate ascension : for he ascended in the roome and stead of all the elect : and they ascended together in and with him , and now after a sort are together in and with him in glorie . thus we see the excellencie of the knowledge of christ in respect of the mysteries contained therein : the like excellencie appeares in the effects thereof ; which are two , the knowledge of god , and of our selues . for the first , by the knowledge of christ , we know god aright . hence christ is called the brightnes of the glorie of the father , and the ingrauen image of his person : and the image of the inuisible god. and paul saith notably , that when god shineth in our hearts by the light of the gospel , his glorie is to be seene in the face of christ. the wisdōe , power , & goodnesse of god is made manifest in christ : and that more fully then euer it was in the creation . in the creation adam beeing but a meere man was our head ; but in the estate of grace , christ is our head , god and man. by creation we receiue but a naturall life to be continued by foode : by christ we receiue a spirituall , to be preserued eternally without foode ; by the operation of the spirit . as the spouse of adam was bone of his bone , and flesh of his flesh : so is the spouse of christ bone of his bone , and flesh of his flesh ; and that in more excellent manner : because euery particular man as he is borne anew , and the whole catholike church the true spouse of christ , springeth & ariseth out of the merit and efficacie of the blood that distilled out of the heart & side of christ. in the creation god makes life of nothing : but by christ he drawes our life forth of death , and changeth death it selfe into life . againe in the law the iustice of god is set downe and reuealed : in christ we see more , namely perfect iustice and perfect mercie , reuealed to the full ; yea ( which is a wonder ) iustice and mercie reconciled . lastly in christ we see the lēgth , the breadth , the height , the depth of the loue of god , in that god vouchsafeth to loue the elect with the very same loue wherewith he loueth christ. as by christ we know god : so also by christ we know our selues : and that on this manner . first we must consider , that in the passion he tooke our person vpon him , and that vpon the crosse , he stoode in our place , roome , and stead . secondly we are to consider the greatnes of his agonie and passion set forth vnto vs , especially by fiue things . the first is the testimonie of the euangelists , who say in emphaticall wordes , that he was full of sorrow , and grieuously troubled . the second , his complaint , that his soule 〈◊〉 〈◊〉 vnto the death : and that he was forsaken of the father . the third his praier with strong cries : saue me frō this houre ▪ let this 〈◊〉 passe . the fourth the comming of an angel to comfort him . the last his sweate of water and thicke or clotted blood . now in christ thus considered , we see the greatnes of gods anger against vs for our sinnes : we see the greatnes of our sinnes : we see the vilenes of our persons : we see the hardnes of our hearts , that neuer so much as sigh for our offences , for which the sonne of god swette water and blood : we see our vnthankfulnes that little respect or regerd this worke of christ. lastly we see our dutie : that we are to be throughly touched with true repentance , and to humble our selues as it were to the very pit of hell : for if the son of god mourne and crie for our sinnes imputed , we are much more to crie and to bleed in our hearts for them , seeing they are ours properly , and by them we haue pierced christ. and thus the excellencie of the knowledge of christ is manifest . hence we learne sundry things : first , if the knowledge of christ be so excellent , we may not maruell , that by the mallice of the deuill it hath bin corrupted many hundred yeares in the romish church : which teacheth , that the gospel is nothing else in effect but the law of moses perfected . now if this were so , christ doubtlesse died in vaine , and we might place our hope in our owne righteousnes ; and the promise of life eternall by christ , should be of none effect . for the law neuer iustifies before god , till it be perfectly kept : which condition of perfection if men could performe , there should be little neede of christ or of the gospel . secondly , if this knowledge be of such excellencie , it must be learned of vs , and that in speciall manner . if to other inferiour learning we lend the vnderstanding and memorie , to this we are to applie the whole man. the minde must learne it by opening it selfe to conceiue it : the memorie must learne it , by storing it vp : the will and affections must learne it , by resigning and conforming thēselues in their kinde vnto it . thus paul teacheth , that to learne christ , as the truth is in christ , is to put off the old man and to put on the new man , which after god is created in righteousnesse and holinesse . thirdly by this we learne to value & prize the knowledge of christ , aboue all things in the world . the angels of god themselues desire to profit in this knowledge : dauid , who in the darknes of the old testament desired to be a dorekeeper in the house of god ; if he were now liuing on earth , would be content with an office a thousand fold more base , that he might inioy this cleere light of the knowledge of christ. but alas ; there is no such dauids now a daies . it is our fault , and the fault of our times , that this knowledge is of little or no value and account among men ; and little fruit thereof to be seene . and therfore it is to be feared , that god will take this treasure of knowledge from vs , and send strong illusions to beleeue lies ; because it is little or nothing loued . paul yet further cōmends this knowledge in that he calls it , the knowledge of christ , his lord . now he is our lord foure waies . first , by the right of donation ( because all the elect are giuen to him of the father in the eternal counsell of election : ) secondly by creation : thirdly by the right of redemption : fourthly by right of headship ; in that as a liuing head he giues sense and spirituall life to all that beleeue in him . and paul calls christ his lord , because he beleeued his owne election , in which he was giuen to christ , his creation and redemption by him , and his mysticall coniunction with him , as with his head . and here paul in his example teacheth vs two things . the first , how we should know christ , and the doctrine of the gospell : for the right knowledge whereof , there is required , beside generall vnderstand of christ & his benefits , with generall assent , a speciall application thereof . it is not sufficient to beleeue the election , redemption , iustification , glorification of gods people : but we must goe further , and beleeue the very same things in our selues . the reason may be taken from the contents of the gospel . for it containes two parts , the first is a promise in which christ with all his benefits is offered and propounded vnto vs. the second is a commandement to applie the said promise , and the substance thereof to our selues , and that by our faith . and he that takes away this second part , ouerthrowes halfe the gospel of christ. here is the foundation of sauing knowledge , which iustifieth and bringeth life eternall ; and the foundation of speciall faith . the second thing to be learned in pauls example is , that we are to resigne our selues , our bodies & soules , and to render all subiection to christ. for in that he calleth him lord , he professeth himselfe to be the seruant of christ. the ende of all preaching is to bring not onely our words and deedes ; but also our secret thoughts in subiection vnto him . and the ende why christ sits in glorie at the right hand of the father is , that euery knee may bowe vnto him of things in heauen and earth . it behooues vs therefore to liue and carrie our selues in our places as true and vnfained seruants of christ. the second degree in pauls gradation is , that he desires to gaine christ. now to gaine christ is nothing els , but to make christ his gaine , as appeares by the opposition of the wordes . for he saith , he had deprined himselfe of all things , that is , made all things his losse , that he might gaine christ. and he is made our gaine if two things be done . first , he must be made ours , that is , thy christ or my christ in particular : secondly we must put our confidēce in him . for the first , that christ may be ours , a double consent is required : gods consent to giue christ , and our consent to receiue him . gods consent , that christ shall be ours , is giuen in the reuelation of the promise touching the womans seed , made to our first parents , in the continuall renewing of the said promise to our forefathers , in the incarnation and birth of christ , in his passion , in the preaching of the gospell , in the administration of both the sacraments , baptisme and the lords supper . our consent to receiue christ , is giuen when we beginne to beleeue in him ; yea when we beginne to be touched in our hearts for our sinnes , and to hunger & thirst after christ. and thus by the concurrence of these two consents is christ really made ours . and further yet , that he may be not onely ours , but also our gaine , we must set and fixe the whole confidence of our hearts vpon him alone , for the forgiuenesse of our sins , and the saluation of our soules . for where the gaine is , there must the heart be . when riches increase we may not set our heartes on them ; because though they be good things , yet are they not our gaine or treasure : nowe christ is not onely a good thing vnto vs , but our gaine , and the very fountaine of all good things : & therefore we must bestowe our hearts on him . hence we learne that the popish religion teacheth wickednesse . for it maintaineth , that we are not onely to beleeue in god , but also a in the church : it maintaineth an hope b and confidence in saints , specially in the virgin marie : it maintaineth lastly a c confidence in our owne workes : so it be as they say in sobrietie . this is to make the creature our gaine , and to put downe christ our redeemer . againe , paul had said in the d former chapter , that christ was his gaine both in life and death : and yet nowe he saith , that he still desires to gaine christ. and by his example we learne , that in this life our affectious must neuer be satisfied & filled with the desire of christ , till we haue the full fruition of him . naturally our desires be insatiable in respect of riches , honours , pleasures : but we must learne to moderate and stinte our selues in seeking earthly things ; beeing content with the portion that god doth alot vs : and the insatiablenesse of our affections must be directed and turned vpon christ. the woman in the gospel that had the bloodie ishew , desired but to touch the hemme of his garment ; we must goe further , not onely to touch him , but also by our faith to lay hold on him , as it were with both the hands , and to hang vpon him . thomas desired for his contentation , but to put his finger into his side : we must sette before our eies christ crucified : and his pretious blood as it were a fresh distilling from his handes , feete , and side : and we must not onely touch this blood , but sprinkle our selues with it , yea dip and as it were diue out selues into it , bodie , soule , and all . the third and last degree in pauls gradation is , that he desires to be founde in christ. and here his desire is twofold , the first , to be in christ , the second , to be found so of god in the daie of iudgement . the first , to be in christ , is to be taken out of the first adam , and to be vnited vnto christ as his very flesh , or as a true mēber of his mysticall bodie . now this incorporation and vnion into christ is a mysterie ; and for the better vnderstanding of it foure rules must be obserued . the first , that not onely our soules are vnited to the soule or godhead of christ : but also that the whole person of him that beleeueth is vnited to the whole person of christ. for the redeemer and they which are redeemed are vnited togither : and christ god and mā redeemed vs , not onely in soule but also in bodie . we therefore beleeuers , haue 〈◊〉 our whole persons vnited to the whole person of christ. and s. paul saith , that our verie bodies are the members of christ. and christ himselfe saith , that we must eate his flesh and drinke his blood , that we may be in him and he in vs. the second rule , is touching the order of this vnion : that we are first ioyned to the flesh of christ , and by his flesh to his godhead . for that which brings vs to haue fellowship with god , ioynes vs to god. now by the flesh of christ we haue our fellowship with god. it is as the vaile of the temple , whereby the high priest entred into the holie of holies , and into the presence of god. againe it serues as a pipe or conduit to deriue the efficacie and operation of the godhead vnto vs. the third rule is : that this vnion standes not in imagination , but is a true and reall coniunction . neither doth the distance of place ( we beeing on earth and the flesh of christ in heauen ) hinder this vnion . the minde is vnited after a sort to the thing it mindeth . after the contract of marriage , two distinct persons being a thousand miles asunder , remaine one flesh . if nature affoard thus much : why may not the like be found in the coniuction that is aboue nature ? the last rule is : that the bond of this coniunction is one and the same spirit , beeing both in christ and vs : first in christ and then in vs. this teacheth s. iohn saying , that christ dwels in vs by his spirit giuen vnto vs. againe this spirit worketh in vs faith , which also knits vs to christ : who as paul saith , dwels in our hearts by faith . and by this we further see that distance of place hinders not this vnion . the spirit of god beeing infinit may dwell both in christ and vs : & our faith though it be seated within our hearts , yet can it reach foorth it selfe and apprehend christ in heauen . the second desire of paul is , that he may be found of god to be in christ , that is , that god would respect him as a member of christ and accept him into his fauour eternally for christ. for the better vnderstanding of this ; the order that god vseth in shewing his loue must be obserued . first of all , he begins his loue in christ , whome he loues simply for himselfe : then from christ he descends to them that are vnited to christ , considering them euen as parts of christ : whome also he loueth , yet not simply , but respectiuely , in and for christ. he that lookes vpon things of diuers kinds through a greene glasse , beholdes them all to be greene : euen so , whome god respecteth in and for christ , they are loued of god as he is loued , and righteous as he is righteous . and this is the thing which paul desireth , that in the daie of iudgement he may be thus respected . hence we learn , that god will make an examination of all our hearts , liues , and works , in the day of iudgement . for this finding which paul mentioneth , presupposeth , that god sees and obserues our waies , and will one daie certenly discouer them , knowing euē now certainly whether we be in christ or no. for this cause we are to call our selues to an account , yea to a strait account : for god will find out whatsoeuer is amisse , though we haue skill to make faire shewes before men . and we are withall to amend our selues . salomon vpon this ground disswades the young man from fornication ; why shouldest thou my sonne ( saith he ) take delite in a straunge woman , seeing the waies of men are before the cies of god , and he pondereth all their pathes . to this purpose the iewes haue a saying worth our marking : write say they three things in thy heart , and thou shalt neuer sinne : there is an eie that seeth thee , an eare that heareth thee , and a hand that writeth all thy sayings & doings in a booke . and the cause of our manifold sinnes is , that men falsely thinke , that god neither sees nor heares them . thus saith dauid of his enemies ; they bragge in their talke , and swordes are in their lippes , for say they who heareth vs. againe , here we see pauls care , yea the pitch of all his desires and his principall forecast , that he might be found of god in the day of iudgement to be a member of christ. the like must be our care and forecast nowe in the time of this life : yea this must be the care of all cares , that we may be knit to christ , and so accepted of god , when we shall rise to iudgement . christ bids vs , watch and praie that we may stand before the sonne of man : and this we cannot doe , vnlesse we be incorporate into christ. we are bidden first to seeke the kingdome of heauen : and that is indeed to be in christ. to be wise and circumspect in many matters , and yet to want forecast to compasse our maine and principall good , is the greatest follie of all . what is the fault of the foolish virgins ? virgins they were as the wise : they carried the burning lamps of christian profession : likewise they had oyle , that is , the oyle of grace : but , alas , they had not oyle enough to furnish their lampes . their fault was , that they wanted forecast to furnish themselues with oyle sufficient . and there is neuer sufficiencie of oyle , till we be true and liuely members of christ. and this was their damnable follie , that they contented themselues with the name and profession of christ , and had not a serious and speciall care indeed to be members of christ. therfore let vs now diligently indeauour to be that in this life , which we desire to be found of god in the day of iudgement . there be three iudgements which we are to vndergoe , the iudgement of men , of our selues , and of god. the two first we may falsifie , the third we cānot . for men we may deceiue , and our selues we may deceiue ; but god we can not . it is the foundation of all good things to be ingraffed into christ : and for this cause , all the forecast of our heads , all other cares and studies should giue place that this be might accōplished . som mā may hereupon demand , what he should doe , that he might be in christ. i answer , two things : first he must breake off all his sinnes , and turne vnto god : secondly , he must pray earnestly euen vnto the death , that his heart may be knitte to christ. againe it may be demanded , how it may be knowne of vs , that we are in christ. s. iohn answereth : hereby we know that he dwelleth in vs by the spirit which he hath giuen vs. and we may know that we haue the spirit of christ , if the same mind , inclination , and disposition , the like loue to god and man , the like meeknesse , patience and obedience be in vs which was in christ. for the same fruites argue the same spirit . v. 9. — not hauing mine owne righteousnes , which is of the law , but that which is of the faith of christ , &c. the apostle hauing taught in generall tearmes , that christ is his gaine , here beginnes to declare the same in more particular sort . for he sets downe a threefold gaine which he desired to obtaine of christ : the first is , the righteousnes of christ : the second is , inward fellowship with him : the third is , the resurrection of the bodie to eternall glorie . now this righteousnesse of christ which paul makes his first gaine , is handled in the 9. verse : for the better knowledge whereof , i will first open the meaning of the wordes . and first of all , it must be knowne , that they are an exposition of the wordes which went before . for whereas paul had desired to be found in christ , now he shewes his owne meaning , that he desired therein nothing els but that he might be accepted of god for christs sake , and be esteemed righteous in his righteousnes . and that this righteousnesse may be the better discerned , he sets downe two sorts of iustice : the one he refuseth , the other he desireth and chooseth . the righteousnes refused , he calls it his owne : because it is within him , and it is exercised by the powers of his soule , namely his minde , will , affections . he saith further , it is of the law , that is , of the workes which the law requireth : for ( as paul saith ) the righteousnes of the law is this , he that doth these things shall liue therein . againe of the iustice desired , he saith , it is by the faith of christ , that is , it ariseth of the obedience of christ apprehended by faith . for in this manner to the romanes , he puts the faith of christ , for faith in the blood of christ. and whereas some man might happily say , that euen this righteousnes is ours as the former , paul addeth further , that it is of god , wholly and onely , and not of vs either in whole or in part ; beeing freely giuen of him vpon our faith , that is , when we beleeue . in these few wordes paul coucheth many weightie points of doctrine . i will distinctly propound them one by one . first of all , he makes a double iustice , one of the law , the other of the gospel : yea he opposeth them as contraries in the case of iustification : and that they may the better be conceiued , he describes them seuerally . touching the iustice of the law , he sets it downe by two things . first , he saith , it is within vs : because it is nothing els but a conformitie of heart & life to the will of god , reuealed in the said law . and the law knowes not the righteousnes which is without vs. secondly he notes the matter of it , that it consists of such vertues and workes as the law prescribeth . now the iustice of the gospell it is likewise set forth by foure things . first , it is not in vs , but forth of vs : because paul opposeth it to the righteousnesse which is ours and within vs. secondly paul sets downe the matter of it , or the person in whome it is , namely christ. of whome ieremie saith , iehoua is our righteousnes . and christ must be considered two waies ; as god , and as mediatour : according to which two respects he hath a double righteousnes . one as god , and that is infinite , and therefore incommunicable . the other as mediatour , is the obedience of christ which he performed in his manhood , consisting of two parts , his sufferings in life and death , and his fulfilling of the law for vs. and this very obedience which is in christ and not in vs , is the very matter of the iustice of the gospel . thirdly paul sets downe the meanes whereby this iustice is made ours , and that is faith , which doth rest on christ and applie his obedience to vs. lastly paul sets downe the author of this iustice , and that is god , who of his grace and mercy freely giues christ and his obedience vnto vs , when we beleeue . out of these foure points a definition of the iustice of the gospell may be framed thus : it is the righteousnes of the mediatour , namely the obedience of christ giuen vs freely of god and receiued by our faith . by this distinction of legall and euangelicall iustice , we learne the difference of the law and the gospel . the law promiseth life vpon the condition of our workes , or obedience performed according to the tenour of the law . the gospell requires not the condition of merit , or of any work to be done on our parts in the case of our iustification , but onely prescribes vs to beleeue in christ and to rest on his obedience , as our iustice before the tribunall of god. secondly by this we learn , that the church of rome and the learned therein , are ignorant of the right difference betweene the law and the gospel . for they teach , that the righteousnesse , which stands in our inherent vertues and workes done by vs , is required for iustification as wel in the gospell as in the law : and that the difference lies onely in this , that the law is more darke , and without grace : the gospel more plaine , hauing also the grace of god annexed vnto it , to inable vs in our own persons to doe that which both law and gospell require . but this is indeede to make a confusion of the law and gospell , and to abolish the distinction of the twofold iustice before named : which may not be . the second point of doctrine deliuered by paul is , that a sinner standes iust before the tribunall seat of god , not by the iustice of the law , but by the iustice of faith , which is the obedience of christ , without any works of ours . and because this point of doctrine is of great moment , and is withall oppugned of many , i will further confirme it by some speciall reasons . first of all , in the iustification of a sinner , god manifests his mercie and iustice to the full . for , as paul saith , he iustifieth freely by his grace : and in iustifying he is not onely a iustifier but also iust . now this concurrence of mercie and iustice is no where to be found , but in the obedience of christ , performed by him in our roome and stead . as for all christian vertues and works of godly men , they are by mercie accepted of god , but they do not satisfie the iustice of god according to the tenour of the law . secondly , paul in the epistle to the rom. considering abrahā not as an idolater vnconuerted , but as a beleeuer , yea as the father of all the faithfull ; saith , that then he was iustified without workes ; and that , his faith , that is , the messias apprehended by his faith , was counted vnto him for righteousnesse , long after his conuersion . nowe , as he , who is a patterne for vs to follow , is iustified , so must we be iustified , and no otherwise . thirdly , as by adams disobedience we are made sinners : so by christs obedience are we made righteous : but but by adams disobedience a imputed to vs , are we made sinners : therefore we are made iust by the obedience of christ imputed . bernard vsed this reason . whome ( saith he ) another mans fault defiled , another mans water washed . yet in calling it another mans fault , i doe not denie it to be ours : otherwise it could not defile vs. but it is another mans , because we all not knowing of it , sinned in adam . it is ours ; because we haue sinned , though in an other , and it is imputed to vs by the iust iudgement of god , though it be secret . yet , that thou maist not complaine , ô man , against the disobedience of adam , there is giuen thee the obedience of christ : that beeing sould for naught , thou maist be redeemed for naught . again the doctrine of imputed iustice he teacheth expresly , saying : al are dead , that the satisfaction of one might be imputed to all , as he alone bare the sinnes of all . againe , death is put to flight by the death of christ , and the righteousnes of christ is imputed to vs. fourthly , paul saith , christ is made vnto vs of god , iustice , that is , iustice imputed : for in the next words he saith , he is made our sanctification , that is , our iustice not imputed , but inherent . fiftly , as christ was made sinne , so are we made the iustice of god , but christ was made our sin not by any conueiance of any corruption into his most holy heart , but by imputation . we therefore are made the iustice of god by like imputation . and least any man should yet surmise that this iustice is not imputed ; but infused into vs , paul saith , we are made the iustice of god in him , that is , in christ. hence it followeth manifestly , that there is no vertue or worke within vs which iustifieth before god , and that our iustice whereby we are iust in the fight of god , and accepted to life eternall , is out of vs , & placed in christ. thus much haue the fathers obserued vpon this text of paul. augustine saith , that christ was made sinne , that we might be made iustice , not our iustice , but gods iustice , neither in vs , but in him : as he declared sinne not to be his , but ours , not placed in him but in vs. hierome saith , christ being offered for vs tooke the name of sin that we might be made the righteousnesse of god in him , not ours , nor in vs. in the same manner speake theophilact , anselme , sedulius presbyter , and others . lastly , mā considered as a creature before his fall , owed vnto god the fulfilling of the lawe , which as a certaine tribute was daily to be paid vnto him . after the fall , he doubled his debt , because he then became debter to god of a satisfaction due for the breach of the lawe . now the not paiment of this double debt is our vnrighteousnes . but where may we find a sufficient paiment for this debt ? we our selues by our sinnes daily increase the said debt . and our owne workes , though proceeding of faith , are no conuenient paiment : because we cannot by one debt paie an other . and if we shall search through heauen and earth , there is nothing to be found , that may stand for paiment with god , but the obedience of the redeemer , which he hath presented and laid downe before the throne of the almightie , as an endlesse treasure to make paiment in our behalfe . and because the said obedience is a satisfaction for our vnrighteousnes , it is also our iustice in the acceptation of god. by these and other reasons , it appeares , that nothing can absolue vs before god , and procure the right of eternall life , but the onely obedience of the mediator christ , god and man : & that without any vertue or worke of ours . hence it followes that the present church of rome corrnpts the article of iustification by mingling things togither , which can no more be compounded and mingled togither , then fire and water : namely , the iustice of the gospell with the iustice of the law . for it makes a double iustification : the first containes two parts , pardon of sinne by the death of christ , and the infused habit of charitie . the second is by workes , which ( they say ) do meritoriously increase the first iustification and procure eternall life . here we see the soueraigne medicine of the gospel , namely remission of sinnes , tempered with the poison of the lawe . for though vertues and workes prescribed in the lawe , haue their place , as good giftes god , in our liues and cōuersations : yet whē they are set vp higher , and brought within the circle of iustification as meritorious causes ; they are put quite out of their place , and are no better then poison : and hereupon are tearmed of paul , losse and dongue . but such as desire to be tearmed catholickes , alleadge for themselues against vs , that the obedience of christ , that is , the righteousnesse of an other cannot possibly be our righteousnesse . i aunswer , that the iustice of another may be our iustice , if it be really made ours . and this is true in christ. for when we begin to beleeue in him , though our persons remaine euermore distinct and vnconfounded , yet are we made one with him , and according to the tenour of the euangelicall couenant , are we giuen to him , and he to vs : so as we may truely say , christ is mine , as we can truly say , this house or this land is mine . now if christ be ours , then also his obedience is not onely his but ours also : his , because it is in him : ours , because with him it is giuen vs of god. againe , they alleadge , that when paul refuseth the righteousnesse of the lawe , he means nothing els but the workes of the lawe , that are perfourmed by the strength of nature , and that he doth not exclude the workes of grace . i answer , it is false : for he speakes of himselfe in the time present when he was a christian apostle : and therefore he excludes all righteousnes of his own , which he had by the law , euen when he was an apostle . and the obiection , rom. 6. 1. what then shall we sinne that grace may abound ? cannot be inferred vpon iustification by workes of grace : but vpon a iustification by the obedience of christ imputed to vs , without all workes of our owne . againe , that we are iustified , not by the iustice of the lawe , but by the iustice of faith , here is the foundation of our comfort . for hereupon , if we be tempted in the time of this life , we may oppose against the tempter this our iustice . if satan plead against vs that we are sinners , and therefore subiect to eternall damnation : let vs answere him , that the obedience of christ hath freed vs from this damnation . if he plead further , that we neuer fulfilled the lawe ; and consequently that we haue no right to eternal life : we must answer him , that christ fulfilled the lawe for vs. if he shall vexe and vpbraid vs with the consideration of our manifold wants and corruptions ; let vs tell him , that , so long as we turne vnto god from all our euill waies , bewaile our corrupttions , and beleeue in christ , all our wants are couered in his obedience . againe , if in the time of death , the feare and apprehension of the iudgement and anger of god terrifie vs , we are to oppose this obedience of our mediatour , to the iudgement of god , and to put it betweene gods anger and vs : yea we are to rest vpon it , and to infold and wrap our soules in it , and thus to present them to god. isai the prophet saith , that the messiah is a place of refuge , shelter , or shade , against the tempest or burning heate of the wrath of god. and paul saith , he is our propitiatorie : to signifie , that as the propitiatorie couered the arke , and the lawe in the arke , which is the hand writing against vs , from the presence of god : so christ couereth our sinnes , and puts himselfe betweene vs and the indignation of his father . the third and last point of doctrine here deliuered by paul is , that faith is the meanes to receiue and to obtaine the obediēce of christ for our iustice . that this may the better be conceiued , foure points are to be handled . what this faith is ? howe it is a meanes to obaine iustice ? whether alone by it selfe , or by the helpe of other vertues ? when and howe long it is the onely meanes ? for the first : faith is a speciall gift of god whereby we beleeue christ and his benefits to be ours . in the first place i say , it is a gift of god : because it comes wholly of god , and not from the minde or will of man. thus paul saith , it is giuen you for christ to beleeue in him : and christ our sauiour saith to two of his disciples , o foolish and sloe of heart to beleeue . if it be obiected , that when we beleeue first , we then beleeue willingly : i answere ; it is so indeede : yet is not this willingnes in vs by nature but by grace : because when god giues vnto vs the gift of faith , he giues vs also to will to beleeue . none comes to christ but he is drawne of the father : and to be drawne is , when the vnwilling will is chaunged , and by the power of god made a willing will. i adde further , that faith in the messias is a speciall gift , for two causes . first , because it is a gift aboue not onely corrupted , but also aboue the first created nature . for it was neuer in mans nature by creation . adam neuer had it : neither did the morall law reueale it vnto vs ; because it neuer knew this faith . neuerthelesse other vertues , as loue of god and man , feare of god , &c. are reuealed of the law , and were in mans nature by creation . again , whereas all other gifts of god are giuen to them that are ingrafted into christ : faith is giuen to them that a are to be ingrafted : because it is the ingrafting , and therefore can not be giuen to them that are alreadie in christ , but to them that are to be in christ. further , i say , that by faith , we beleeue christ and his benefits to be ours . for this is the propertie of faith , whereby it differs from all other graces of god. when thomas had put his finger into the side of christ he said , my lord , and my god : to whōe christ replied : because thou hast seene , thou hast beleeued . where we see , that this is faith , to beleeue christ to be our lord & our god . paul saith , i liue by the faith of christ : now what he meanes by faith , he shewes in the next words : who hath loued me and giuen himselfe for me. if any man shall demand , vpon what grounds , ( because we are not to goe by imagination ) i say , vpon what groundes he is to conceiue a faith , that christ is his christ : i answer , the groundes are two . the first is the commandement of god , to beleeue christ and his benefits to be ours , 1. ioh. 3. 23. this is his commandement , that ye beleeue in the name of his sonne iesus christ. now to beleeue in christ , is to put our confidence in him : and we can put no confidence in him , vnlesse we be first assured that he with his benefits is ours . and whatsoeuer we aske in praier , we are commaunded to beleeue that it shall be giuen vnto vs. now aboue all things we are to aske that christ and his benefits may be giuen vnto vs of god. this therfore must we beleeue . the second ground is this : we must consider the maner that god vseth in propounding the promise of grace vnto vs : for he doth not onely set it forth vnto vs in a generall sort , but also he vseth meete and conuenient means to applie it to the persons of men . first of all , he confirmes it by oath , that we our selues might the better applie it and reape sure consolation thereby . secondly god giueth vnto vs the spirit of adoption ; which beareth witnes to our consciences of such things as god hath giuen vnto vs in particular , and are onely in generall manner propounded in the promise . and this testimonie must be certen in it selfe , and also plainely knowne vnto vs ; els is it no testimonie . thirdly both the sacraments , are seales of the promise : in the lawfull vse whereof god offers , yea exhibits christ vnto vs ; and doth ( as it were ) write our names within the promise , that we might not doubt . now then , looke as god giues the promise , so must we by faith receiue it . but god giues the promise , & withall applies it : we therefore must receiue the promise , and by faith applie it to our selues . if any man shall say , that he can not conceiue a speciall faith vpon these groundes by reason of his vnbeleefe : i answer , that he must striue against his vnbeleefe , and indeauour to beleeue by desiring , asking , seeking , knocking : and god will accept the will to beleeue for faith it selfe , so be it there be an honest heart touched with sorrow for sinnes past , and a purpose to sinne no more . that we may yet better know , what faith is ; vnderstand that there be two kindes of false faith , like indeede to true faith , and yet no faith at all . the first is , when a man conceiues in his heart a strong perswasion , that christ is his sauiour , and yet carries in the same heart a purpose to sinne , and makes no change or amendment of his life . this perswasion is nothing but presumption , and a counterfeit of true faith , whose propertie is to purifie the heart , and to shew it selfe in the exercises of inuocation and true repentance . the second is , when men conceiue a strong perswasion , that christ is their sauiour , and yet for all this contemne and despise the ministerie of the word and sacraments . this also is an other counterfeit . for true faith is conceiued , cherished , and confirmed by the vse of the word & sacramēts . and we must there seeke christ , where god will giue him vnto vs : now god giues christ in the word and sacraments ; and in them he doth as it were open his hand & reach forth all the blessings of christ vnto vs. we must not therefore imagine to finde christ , where and how we list ; but we must seeke him in the word and sacraments , and there must we receiue him , if we desire to receiue him aright . the second point to be considered is , how faith is a meanes to iustifie ? i answer thus . faith doth not iustifie as it is an excellent worke of god in vs : for then all vertues might be meanes of iustification , as well as faith . it doth not iustifie as it is an excellent vertue in it selfe : because it is imperfect and mingled with vnbeleefe . it doth not iustifie as a meanes to prepare and dispose vs to our iustification : for so soone as we begin to beleeue in christ , we are iustified a without any disposition or preparation comming betweene faith and iustification . lastly it doth not iustifie as it containes in it all other vertues and good workes , as the kernell containes the tree with all his branches . for then should it be a part , yea the principall part of our iustice . whereas saint paul distinguisheth iustice and faith , saying , that our righteousnes is of god vpon faith : and not for faith , but , by faith . now then faith iustifies , as it is an instrument or hand to apprehend or recceiue the benefits of christ for ours ; and this apprehension is made , when we doe indeede beleeue christ and his benefits to be ours . and least any should imagine , that the very action of faith in apprehending christ , iustifieth : we are to vnderstand that faith doth not apprehend by power from it selfe , but by vertue of the couenant . if a man beleeue the kingdome of france to be his , it is not therefore his : yet if he beleeue christ and the kingdome of heauen by christ to be his : it is his indeede : not simply because he beleeues , but because he beleeueth vpon commandement and promise : for in the tenour of the couenant , god promiseth to impute the obedience of christ vnto vs for our righteousnes , if we beleeue . the third point is , whether faith alone be the meanes to obtaine the iustice of christ for vs or no ? i answer , it is the onely meanes without the helpe of any other vertue or worke . for paul here teacheth , that faith apprehendeth christ for righteousnes , without the law : that is , without any thing that the law requireth at our hands . and here by this exclusiue particle [ without the law , ] he teacheth three things . the first , that nothing within vs is an efficient or meritorious cause , either principall or lesse principall , in whole or in part of our iustification or reconciliation with god. the second , that nothing within vs is an instrument or meanes to applie the obedience of christ vnto vs , but faith which is ordained of god to be an hād to receiue the free fauour of god in the merit of christ. the third , that our renouation or sanctification is no matter , forme , or part of our iustification , but that it wholly stands in the imputation of the iustice of christ. in a word , paul vtterly excludes all things that are within vs , whether by nature or by grace , frō the act of iustificatiō : that in this article , onely grace , onely christ , onely faith , onely mercie in pardon of sinne may raigne . it may be here obiected , that abraham was iustified not by faith alone , but by workes , as s. iames teacheth . i answer , there is a double iustification , one of the person whereby a man of a sinner is made no sinner : the second is the iustification of the faith of the person , whereby faith is declared to be true faith : and this second is by workes : and of it s. iames speaketh as appeareth v. 18. where he saith , shew me thy faith by thy workes . and whereas he saith , that abraham our father was iustified by workes , his meaning is that abraham by workes iustified himselfe to be a true beleeuer , yea the father of all the faithfull : and his faith was made perfect by workes , verse 22. that is , declared or iustified to be a true faith . the fourth or last point is , when and howe long faith alone iustifieth ? i answer , not onely in the beginning of our conuersion , but also in the continuance , and finall accomplishment thereof . for here paul desires in the day of iudgement to stand before god onely by the iustice of faith , without his owne iustice of the lawe . and paul brings in abraham ( as i haue noted before ) in the very middest of godly conuersation and holy obedience to be iustified without any workes by his faith in the messias . and paul auoucheth three things of faith : by it we haue accesse to the grace of god : by it we stand in the same grace : by it we reioice vnder the hope of glorie . thus then , we see there is one onely waie of iustification , namely that we are iustified and accepted of god to life eternall through grace alone , by faith alone , for christ alone in the beginning , middle , and ende of our conuersion . and here is plainly discouered the errour of the church of rome . it makes a double iustification : one whereby a sinner is made of an euill man a iust mā ; and this they say is by faith alone : the second is , whereby a man of a iust man is made more iust : and this ( they say ) is by faith and workes togither : but falsely , as i haue shewed . by all this which hath beene said , we see howe righteousnesse comes by , and vpon the faith of christ. and hence we learne , that it stands vs in hand to proue whether we haue faith or no : because where is no faith , there is no iustice . secondly our dutie is to labour for such a faith , that can and doth iustifie it selfe to be true faith , by workes of loue to god and men . thirdly we must by this faith , rest and wholly relie our selues on the obedience of christ both in life and death : yea whatsoeuer doeth befall vs. though god should reach out his hād & destroy vs , we must stil rest vpō him . secondly , if our iustice be foorth of vs , and we must by faith trust god for it : then much more must we trust him for health , wealth , libertie , peace , foode , and raiment , and for all the things of this life . and if we cannot trust him in the lesse , we shall neuer trust him in the principall . therefore it is our part to walke in the duties of our callings , and to obey god therein : & for the successe of our labours to trust him vpon his word ; yea when all worldly helpes and succours faile , to trust in him still . if we cannot trust him for our temporall life , we shal neuer trust him for our saluatiō . the second gaine which paul desireth , is fellowship with christ in the 10. verse . where it is set forth first generally , and then by his partes . generally in these wordes [ that i may knowe him . ] here it must be remēbred that knowledge is twofold , knowledge of faith , & of experience . knowldge of faith is to be assured of christ and his benefits , though it be against all humane reason , hope , & experience . of this paul saith , it is eternall life to know thee the only god , &c. the knowledge of experience is to haue a sense and feeling of our inward fellowship with christ , and vpon often obseruation of his goodnesse to growe more and more in experience of his loue . nowe this knowledge is here meant , and not the first , which was before mentioned verse 8. and therefore pauls desire is , that he may grow more and more in holy experience of the endlesse loue of god , and fellowship with christ. the partes of this desired communion are two : fellowshippe with christ in his resurrection , and fellowshippe with him in his death . the former is expressed in these wordes , [ and the vertue of his resurrection . ] and for the better cōceiuing of it , we are to consider what the resurrection of christ is ? and what is the vertue thereof ? that the resurrection of christ may be rightly conceiued , fiue points are to be skanned . the first , touching the person of him that rose : and that was christ god and man. indeede properly the bodie alone did rise , and not the soule or godhead , yet by reason of the vnion of the two natures in the vnitie of one person , whole christ arose , or god himselfe made man arose . this commends vnto vs the excellencie of christs resurrection , and makes it to be the foundation vnto vs of our resurrection . the second point is , for whome he rose ? he rose not as a priuate person for himselfe alone : but he rose in our roome & stead , and that for vs : so as when he arose , all the elect arose with him , and in him . thus saith paul , that the fphesians were raised togither with him . his resurrection therefore was publike : and this is the ground of our comfort . the third point is , when he arose ? he arose then , when he lay in bondage vnder death , & that in the graue , which is as it were the castle & hold of death . whē peter saith , that god loosed the sorrowes of death , he signifieth that christ was made captiue for a time to the first death & to the sorrows of the second . now in the midst of this captiuity & bōdage , he raised himself : & this argues , that his resurrectiō is a ful victorie & conquest ouer death and all our spirituall enemies . the fourth point is , that he rose by his own power , as he saith of himselfe , i haue power to lay downe my life , and to take it vp againe . if this had not bin , though he had risen a thousand times by the power of another , he had not beene a perfect redeemer . the last point is , wherein stāds the resurrection of christ ? answer , it consistes in three actions of christ. the first is the revniting of his bodie to his soule , both which were seuered for a time , though neither of them were seuered from the godhead . the second action is the change of his naturall life , which he led in the estate of humiliatiō , into a heauenly and spirituall life without infirmities , and not maintained by food as before . for we finde not that after his resurrection he euer tooke meate for necessitie , but onely vpon occasion , to manifest the trueth of his manhood . and this life he tooke vnto himselfe , that he might conuey it to all that should beleeue in him . the third action is his cōming forth of the graue ; whereby death it selfe did as it were acknowledge him to be a conquerour ; and that it had no title or interest in him . these fiue things considered , the article of christs resurrection shall be rightly vnderstood . touching the vertue of christs resurrectiō , it is nothing els but the power of his god head , or the power of his spirit , whereby he raised himselfe mightily from death to life , and that in our behalfe . the excellencie of it may be known by the effects , which be in number eight . the first , that by it he shewed himselfe to be the true and perfect sauiour of the world . for it was foretolde of the messias that he should die & rise againe . psal. 16. matth. 12. and all this was accordingly accomplished by the vertue of christs resurrection . the second effect is , that by it he shewed himselfe to be the true and naturall sonne of god . paul saith , he was declared mightily to be the sonne of god , by the spirit of holinesse in his rising from the dead . the third effect is , that by this vertue he declared himselfe to haue made a full and perfect satisfaction for the sinnes of the world . for if he had not satisfied to the full , he had not risen againe . and paul saith , if christ be not risen we are yet in our sinnes . on the contrarie then , seeing he is risen , such as beleeue in him , are not in their sinnes . againe : who shall condemne vs ? it is christ which is dead , yea or rather which is risen againe . the fourth effect is iustification , as paul testifieth : he died for our sinnes , and rose againe for our iustification , and that was on this māner . when he was vpon the crosse , he stood there in our roome , hauing our sinnes imputed vnto him : and when he rose from death he acquit and iustified himselfe from our sinnes , and ceased to be any more a reputed sinner for vs : and thus , all that doe or shall beleeue in him , are in him acquit , absolued , and iustified from all their sinnes . if any demaund , how they which liued in the time of the old testament , before the resurrection of christ , could be iustified thereby ; considering the effect must followe the cause : i answer , that they were iustified by the future resurrection of christ : which though it followed in time , yet did the value & vertue therof , reach euē euen to the beginning of the world . the fift effect , is the conferring and bestowing of all such gifts and graces as he had merited & procured for vs by his death and passion . thus christ testifieth that the giuing of the spirit in large & plentifull manner , was reserued to the glorification of christ , which beganne in his resurrection . and the preaching of repentance and remission of sinnes is reserued till after his resurrection . and s. peter saith , that the elect are regenerate to a liuely hope by the resurrectiō of christ. by reason of this bestowing of graces and gifts , the resurrection of christ is the beginning of a new and spirituall world , which the holy ghost calls the world to come , in which shall be a new heauen and a new earth , as isai speaketh , and a peculiar people of god , zealous of good works , keeping an eternall sabbath vnto god. this one effect alone sufficiently declares the excellencie of this vertue of christ. the sixth effect is viuification , which is a raising of vs frō the death of sinne to newnes of life . and the reason hereof is plaine . for christ in his resurrection put away his natural life , which with our nature he receiued from adam , and tooke vnto him a spirituall life , that he might communicate the saide life to all that beleeue in him . againe as the first adam makes vs like himselfe in sinne and death : so christ the second adam renewes vs and makes vs like to himselfe in righteousnes and life . and the head quickned with spirituall life will not suffer the members to remaine in the death of sinne . the seauenth effect is to preserue safe & sound the gifts and graces , which he hath procured by his death ; and bestowed on them that beleeue : and this he doth by the vertue of his resurrection . for to this ende , hath he conquered all our spirituall enemies , and doth by his power conquer them still in vs ; so as none shal be able to take his sheepe out of his hands . the last effect is , to raise the bodie from the graue in the day of iudgement to eternall glorie . if it be obiected , that the wicked are also raised then by the power of christ : i answer , that the power of christ is twofold . one is the power of iudgement , the other a power of a sauiour . by the first , christ as a iudge raiseth the vngodly , that he may exequute on them the curse denounced from the beginning of the world [ at what time thou shalt eate the forbidden fruit , thou shalt die the death . ] the second power is here tearmed the power of christs resurrection ; and it belongs to him as he is our sauiour : and by it will he raise to life eternall all those that by the bond of the spirit , are mystically vnited to him . for by meanes of this vnion , this raising power shall flow from the head to the dead bodies of them that are in christ. thus we see , what the vertue here mentioned is , and what paul desires , namely that he may haue experience of these effects in himselfe . the vse of the doctrine followeth . first of all , in that christ rose for vs , and in that his resurrection is of endlesse efficacie , here is the foundation of all our spirituall comfort . for by this vertue of christs resurrection frō death to life , all our spiritual enemies are conquered and subdued , and by the said vertue doth he daily more and more subdue them in vs. vpō this groūd said christ : ye shal haue affliction in the world : but be of good comfort , i haue ouercome the world . and this victorie is for vs , and it is made ours by our faith , as iohn saith , this is the victorie which ouer commeth the world , euen your faith . art thou then terrified and afraied with the conscience of thy sinnes , with the crueltie of tyrants , the rage of the world , the paines of hell , the pangs of death , the temptations of the deuill ; be not dismaied , but by thy faith rest on christ that rose againe frō death to life for thee , & therby shewed himself to be a rocke for thee to rest on , and to be the lyon of the tribe of iuda : and thus shalt thou finde certen remedie against all the troubles and miseries of life and death . againe here we are taught to rise with christ from our sinnes , and to liue vnto god in newnes of life : and for this ende to pray that we may feele the vertue of christs resurrection to chaunge and renew vs. great are the benefites which we reape by this vertue , and we are to shew ourselues thankfull to god for them : which we can doe no way , but by newnes of life . againe the ende why christ rose for vs , was that we might rise from our sinnes and corruptions , in which we lie buried as in a graue , to a new spirituall life . and the reward is great to them that make this happie change . for he that is partaker of the first resurrection shall neuer see the second death : as on the contrarie he which neuer riseth from his owne sinnes and euill waies , shall certenly feele and indure the second death . and further it must be knowne , that the vertue of christs resurrection and the merit of his death , are inseparably ioyned together : and therefore he that findes not the vertue of christ to raise him to an holy and spirituall life acceptable to god , falsly perswades himself of the merit of his death in the remission of his sinnes . christ by rising put vnder his feete all our enemies , and ledde captiuitie captiue euen sinne it selfe . it is therefore a shame for vs to walke in the waies of sinue , and to make our selues slaues and captiues to it . christ by rising from death made himselfe a principall leader and guide to eternall life . what wickednes then is it to walke in the waies of our owne heart , and not to ' follow this heauenly guide . the care and purpose to keepe a good conscience is a certen fruit and effect of christs resurrection . thus s. peter saith , that the effect of our baptisme is the stipulation of a good conscience by the resurrection of christ. where the word which i translate , stipulation , signifies an interrogation vpon an interrogation . for the minister in the name of god demandes , whether we renounce the world , the flesh & the deuill , and take the true god for our god. and we vpon this demaund , doe further in our hearts demaund of god , whether he will vouchsafe to accept vs being wretched sinners for his seruants ; and thus we make profession of our minde and desire . when christ rose , by the vertue of his resurrection , the earth trembled , and thereby this bruit creature in his kinde professed his subiection and homage to christ that rose againe . if then we beleeue , that christ rose from death for vs , much more should our hearts tremble and we yeeld our selues in subiection to him in all spirituall obedience . some man may say , you bid vs rise from our sinnes , as christ rose to the glorie of his father , whereas this is wholly gods worke in vs , and not ours : i answer , it is so indeed : yet can we vse the outward meanes of hearing and reading ; and if we haue any sparke of grace , we can aske and desire the spirit of god , that worketh this in vs. againe , exhortations , admonitions , and such like , are meanes appointed of god , whereby he worketh in vs the thing which he requireth and commandeth . wherefore let vs listen to the voice of christ , awake thou that sleepest , stand vp from the dead , and christ shall giue thee life . and worldly cares must not hinder vs in this worke : for as paul saith , they which are risen with christ , must seeke the things that are aboue . againe here we are taught , that we may not content our selues , if we know christ in the braine , and can speake well of him with a glibbe tongue , we must goe yet further , and by all meanes labour , that we taste and feele by experience how good and sweete a sauiour christ is vnto vs ; that our hearts may be rooted and grounded in his loue . this is the thing which paul aimed at : which also we must seeke by all possible meanes to attaine vnto . to proceede ; that we may haue right knowledge of our communion with christ in his death , two points are to be handled . the first is , what are the sufferings of christ ? i answer , not onely the sufferings which he indured in his owne person , but also those which are indured of his members . thus saul persequuting the church , is saide to persequute christ himselfe . and paul saith , that he fulfilled the rest of the afflictions of christ in his owne flesh . and whereas the lord said of the people of israel , i haue brought my son out of egypt : it is applyed by saint matthew to christ himselfe . yet here it must be remembred , that if the members of christ suffer either ciuill or ecclesiasticall punishments for euill doing ; they are not the sufferings of christ. for when saint peter had said , reioice in that you are partakers of the sufferings of christ : he addeth further , let no man suffer as an euill doe● , opposing the one kinde of sufferings to the other . therefore our sufferings are then to be accounted the sufferings of christ , when they are for good cause , and for the name of christ. for the secōd point , fellowship with christ in his death is either within vs or without vs. that within vs is called the mortification of the flesh or the crucifying of the affections and the lustes thereof . the other without vs , is the mortification of the outward man by manifold afflictions : and of this paul speakes in this place : and it may be thus described out of this text . fellowship with christ in his death : is nothing but a conformitie in vs to his sufferings and death . and it is a thing worthy our cōsideration to search wherein standes this conformitie . for in two respects there is no conformitie betweene our sufferings and the sufferings of christ. for first of all , god powred forth on christ the whole malediction of the law due to our sinnes : and by this meanes shewed vpon him iustice without mercie . contrariwise in our afflictions god moderates his anger , & in iustice remembers mercie : because he laies no more vpon vs , then we are able to beare . secondly christs sufferings are a redemption & satisfaction to gods iustice for our sins : so are not ours : because before god we stand but as priuate persons , & for this cause the sufferings of one man cannot satisfie for an other : and there is no proportion betweene our sufferings & the glorie which shall be reuealed . and christ saith of himselfe , i haue tread the wine-presse alone . nowe this conformitie standes ( as i take it ) properly in the manner of suffering ; and that in foure things . first of al , christ suffered for a iust and righteous cause : for he suffered as our redeemer , the righteous for the vnrighteous . and so must we likewise suffer for righteousnes sake . secondly christ in suffering was a myrrour of all patience and meeknesse . and we in our sufferings must shewe the like patience . and that we be not deceiued herein , our patience must haue three properties . it must be voluntarie , that is , we must willingly and quietly renounce our owne wills , and subiect our selues in our sufferings to the will of god. patience perforce is no patience . againe it must not be mercenarie , that is , we must suffer not for bie respects , as for praise , or profit , but for the glorie of god , and that we may shewe our obedience to him . hence it appeares that the patience of the papist , that suffers in way of satisfaction , is no right patience . lastly our patience must be constant . if we endure afflictions for a brunt , and afterwarde beginne to grudge and repine casting off the yoke of christ , we faile in our patience . further , if it be demaunded , whether the affections of griefe & sorrowe may stand with patience : i answer yea : for christian religion doth not abolish these affections , but onely moderate them , and bring them in subiection to the will of god , when we lie vnder the crosse . the third point wherein standes our conformitie with the sufferings of christ is this : christ learned obedience by the things which he suffered , not because he was a sinner , but because beeing righteous he had experience of obedience . and we likewise in our sufferings must be more carefull to take the fruit thereof , then to haue them taken away . and the fruite of them is to learne obedience thereby , specially to the commandements of faith and repētance . when iob was afflicted of god , not for his sins , but that he might make a triall of his faith and patience , he neuerthelesse in the end tooke an occasion thereby to renewe his olde repentance . and paul saith , that he receiued in his owne flesh the sentence of death , that he might learne by faith to trust in god alone . lastly christs sufferings were euen to death it selfe : euen so must we resist sinne , fighting against it to the shedding of our blood . faith and good conscience are things more pretious then the very blood of our hearts : and therefore if neede be , we must conforme our selues to christ , euen in the paines of death . this is that conformitie of which paul here speaks of , which also he magnifies as a speciall gaine . and there be many reasons thereof . for first of all this conformitie is a marke of gods child . for if we obediently endure afflictions , god in them , & by them , offers himselfe as a father vnto vs. secondly , it is a signe that the spirit of god dwelleth in vs : as peter saith , if ye be railed vpon for the name of christ , the spirit of glory and of god resteth vpon you . thirdly , the grace of god is most of all manifested in afflictions , in which god seemes most of all in mans reason to withdrawe his grace . gods power is made manifest in weakenesse . afflictions bring foorth patience : not of themselues , but because then the loue of god is shed abroad in our heartes . hope of eternall life sheweth it selfe most in the patient bearing of afflictions . in peace and ease naturall life raignes . contrariwise in our sufferings naturall life decaies , and the spirituall life of christ apparently shewes it selfe . lastly , this conformitie with christ , is the right and beaten way to eternal life . by many tribulations we must enter into the kingdome of heauen . that we may raigne and liue with christ , we must first die with him . the estate of humiliation is the way to the estate of exaltation and glorie , first in him and then in vs. the vse of this doctrine followes . here we see what for this life is the condition of all true beleeuers : namely , that after they are made partakers of christ and his benefits , by the vertue of his resurrection , they must also be made conformable to his death . the commandement of our sauiour christ to thē that wil be his disciples is , to denie themselues and to take vp their owne crosses euery day . and there be three waightie causes , why god will haue it so . the one , that he may correct sinnes past : the other , that he may preuent sins to come : the third , that he may proue what is in our hearts . secondly we learne by this which hath bin said , to comfort our selues in our sufferings . for in them christ and we are partners , and he vouchsafes to make vs his fellowes . hence it followes that all our afflictions are well knowne to christ , and that they are laid on vs with his consent : and for this cause we should frame our selues to beare them with all meekenes . and hence againe we learne , that he beeing our partner , will helpe vs to beare them , either by moderating the waight of them , or by ending them for our good . lastly , here we learne that our afflictions are either blessings or benefits : and such may we discerne them to be , though not by the light of reason , yet by the eie of faith : because they are meanes to make vs conformable to our head christ iesus . benefits of god are of two sorts , positiue and priuatiue . positiue , whereby god bestowes somthing on vs. priuat● whereby god takes away a blessing , and couertly giues another . benefits of this kind be afflictions . of the twaine , these are the rifer for the time of this life : and the other for the life to come . and therefore while we liue in this worlde , our dutie is with paul to labour to attaine to this conformitie with the sufferings of christ , whē vpon any occasion we shall be afflicted : for then shall we be fashioned like vnto him , and reape much comfort thereby . thus much of the second gaine : nowe followes the third in these words , [ if by any meanes , i may attaine to the resurrection of the dead . ] the word resurrection here signifies the reward of eternall life ; the antecedent beeing put for the consequent . for to rise againe of it selfe is no gaine , considering it is cōmon both to good and badde , but eternal life that followes , is the reward . and the forme of speech , [ if by any meanes ] doth not signifie or imply any doubting in paul of his owne resurrection to life : for he was perswaded that nothing should seperate him from christ : and it is an article of our and pauls faith , to beleeue the resurrection of the bodie to eternall life . wherefore it signifies properly a difficultie to obtaine the gaine desired : and an earnest affection in paul to obtaine the same . and when he saith , [ by any meanes , ] we must knowe that there be three waies or meanes to come to eternall life . one is by peaceable life and death : the other is by a life ladē with many afflictions , the third is by a violent , cruell , and bloody ende . and pauls mind and desire is , to obtain the crowne of eternall glorie by any of these waies : and if not by the first or second , yet by the third . in these wordes foure things are to be considered . the first is the gaine it selfe , and that is , the reward of eternall glorie . and that we may the more with paul be stirred vp to a desire thereof , i will stand a while to declare the excellencie and the conditions of it . it is nothing els but a certaine estate of life , in which all the promises of god are in & by christ accomplished vnto vs in heauen . and it will the better be conceiued by the answering of three questions : what shall ceafe in this estate ? what we shall haue ? what we shall doe ? for the first , seauen things shal cease . the first is the exequution of the mediatorship of christ , or of the offices of a king , priest , prophet . thus much teacheth paul , when he saith , that christ in the last daie must giue vp his kingdome to his father . and though the exequution shall then cease : yet nothing shall be wanting to them that beleeue : because then shall be the full and eternall fruition of all the benefits of our redemptiō . secondly , then shall cease all callings in familie , church , and common wealth : because christ shall then put downe all power , rule , and authoritie . in this blessed estate , there shall not be magistrate and people , master & seruant , husband and wife , parents and children , pastor and people : but all such outward distinctions of persons shal cease , and we shall be as the angels of god. thirdly all vertues , that pertaine to vs , as we are pilgrimes here vpon earth , shall haue an end , as faith , hope , patience : because the things beleeued and hoped for shall thē be obtained . withall that part of inuocation called petition , shall cease , as also the preaching and hearing of the word and the vse of sacraments . the fourth thing that shall cease is originall sinne with the fruites thereof : because no vncleane thing may enter into the heauenly hierusalem . fiftly , then shall cease all miseries , and sorrowes , all infirmities of bodie and mind : for then all defects of eies , armes , and legges , shall be restored . the fixt thing that shall cease is naturall life with the meanes thereof , as meate , drinke , clothing , phisicke , recreation . for then our bodies shall be spirituall , that is , immediately & eternally preserued by the operation of the spirit of god , as nowe the bodie of christ is in heauen . the last thing to be abolished is the vanitie of the creatures , specially of heauen and earth : which i● the last iudgement shal againe be restored to their former excellency . the second question is , what we shal haue and inioye in this estate ? i answer , three things . the first is , immediate and eternal fellowship with god the father , sonne , and holy ghost . for in this happie estate the tabernacle of god shall be with men , as saint iohn saith : & god shall be all things that heart can wish to all the elect . augustine saith notably : there shall be exceeding peace in us , and among vs , and with god himselfe . because we shall see him and inioy him alwaies and euery where . therefore blessed shall that life be , for the thing which we shall inioy : for we shall inioy god himselfe . for the manner of inioying him : for we shall inioy him by himselfe , all other meanes ceasing . for the measure of our inioying him : for we shall fully inioy him . for the time : for we shall eternally inioy him . for the certenty , whereby we shall knowe that it shall be so . for the place : for we shall inioy him in heauen . lastly for the companions ioyned with vs : for they shall be the elect . from this fruition of god shall arise endlesse and vnspeakable ioy . psal. 16. 11. in thy presence is fulnesse of ioy , at thy right hand are pleasures for euermore . in the transfiguration of christ , which was but a shadow of the eternall glorie , peter was rauished with ioy & delight : the ioy therefore which shal be in heauē must needs be vnspeakable . the secōd thing which shall be inioyed is glory both in minde and bodie . in mind , because we shall thē be partakers of the diuine not essence ( for then we should be deified ) but nature , that is , diuine vertues and qualities , more excellent then those which god bestowed on adam , though of the same kinde . the glory of the body is to be changed and made like the glorious body of christ. the third thing is , dominion and lordship ouer heauen and earth ; which lordship once lost by adam , shal then fully be restored . he that ouercommeth shall possesse all things . reu. 21. 7. the third question is , what we shall doe ? i answer briefly , keepe an eternall sabbath in praising of god , and giuing thanks vnto him . and thus by the consideration of these things , we may take a taste of the excellencie of this third and last gaine . the second point here to be considered , is the difficultie of obtaining this desired gaine of eternall life . and the reason is plaine . for the way to eternall life is full of impediments , which i reduce to foure heads . first of all in this way we are to fight , not with flesh and blood , but with principalities and powers in spirituall things , seeking the destruction of our soules . secondly there be within vs innumerable lusts that cōpasse vs round about , presse vs downe , and draw vs away to the broad way of destruction . thirdly this way lies full of offences , partly in doctrines , partly in euill examples ; all tending to this ende , either to make vs fall , or to goe out of the way . lastly it is beset with manifold tribulations , from the beginning to the ende . hence we learne , that we must giue all diligence that we may attaine to the reward of glorie : and therefore we must struggle , striue , and wrastle to enter in at the straight gate . the principall gaine , and the hardnes to obtaine it , requires our principall studie and labour . therefore they deale wickedly , that vse no meanes , but ( as they say ) leaue all to god , thinking it the easiest matter in the world , to winne the kingdōe of heauē . the like is their fault , that professe religion in a slacke and negligent manner , beeing neither whot nor cold . the third point , is pauls minde and desire of eternall life . if it be saide , that wicked men haue the like desire , as for example balaam : i answer , in paul there was an indeauour answerable to his desire , as appeares act . 24. 16. where he saith , that he waited for the resurrection of the iust and vniust : and that in the meane season he laboured to keepe a good conscience before god and men : now this desire in the vngodly is barren , and yeeldes not his fruit . againe paul beeing iustified , still desires to attaine to full fellowship with christ , and to conformitie with him in glorie . the like desire , with the like indeauour , should be in vs. the last point , is pauls courage and fortitude . he is content to indure any kinde of death , yea cruell death , so he may obtaine this third and last gaine . and thus it is verified , which he saith , that god had giuen him the spirit not of fearefulnes but of courage . like was the courage of moses , who was content to indure afflictions with the people of god , that he might winne the recompence of reward . like was the courage of the martyrs , that were racked & would not be deliuered , that they might obtaine a better resurrection . we likewise walking in the way to eternall life , must take the like courage vnto vs in all dangers . for this cause we must pray vnto god , to giue vs the spirit of courage : and we must alwaies attende vpon the calling and commaundement of god , making it the stay and foundation of our courage : and we must yet further stay our selues on the promise of gods presence and protection , so long as we obay him . if it be alledged , that we are by nature fearefull in daungers , and therefore vncapable of courage : i answer , there is a threefold feare . the first is feare of nature ; when mans nature feares , flies , and eschewes that which is hurtfull vnto it . this feare was in christ , whose soule was heauie vnto death , who also feared the cursed death which he indured . and therefore this feare of it selfe is no sinne , and it may stand with true fortitude . the second feare is that which riseth of the corruption of nature , when a man feares without cause , or without measure . without cause , as when the disciples feared christ walking vpon the sea : or when they feared drowning , christ lying asleepe in the shippe . without measure , as when men distrusting god , neglect their callings in time of daunger , and the dutie of inuocation , flying to vnlawfull meanes of deliuerance . now this secōd feare is an enemy vnto all true courage . the third feare is , when perils and death are indeede feared : but yet feare is ordered by faith in the mercie and prouidence of god , by hope , by inuocation ; and it is ioyned with obedience to god in the time of daunger . this is a proceeding of grace , and it may well stand with courage , and it serues to order the two former feares , the one of nature , the other of distrust . trin-vni deo gloria . amend the faults thus . pag. 18. l. 18. offals . p. 61. l. 21. put out , haue . p. 74. l. 3. put out , but. p. 78. l. 2. gifts of god. p. 112. l. 20. for priuate , read , priuatiue . notes, typically marginal, from the original text notes for div a09472-e530 hab. 2. 4. ro● . 10. 3. luk. 13. 16. mar. 2. 35. math. 7. isa. 64. 6 ▪ gal. 2. 21. rom 3. 24. homil. de humil . a fide sola in christum se iustificari . in math. c. 9. in 3 cap. ad rom. b nihil operates . in 1. cor. 1. in rom ▪ c. 10. 2. cor. 4. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. tim. 2. 15. iam. 2. 22. libro de gratia & lib. arbitrio . via regni non causa regnandi , epitom . diu . institut c. 9. homil . 38. in . ioh. de orig . 〈◊〉 . l. 1. c. 4. a 〈◊〉 〈◊〉 condigno , in dominica 18. post . trin. in an. 10 ●0 . b 〈◊〉 dicuntur 〈◊〉 impropriè . in dominica septuagsimae . b distictè agere de mensuratione crucis an 1080. c non merere ur ex condigno . bern de annunc . virg. serm 1. an . 1140. rom. 11. 6. gal. 5. 4. ioh. 1. 16. coloss. 2. 9 , 10 1. tim. 2. 6. heb. 1. 14. rom. 8. 26. 〈…〉 ier. 31. 40. psal. ● 1. cor. 6. ● . a august . hom . de ovious c. 12. humana divinitas , & divina humanitas mediatrix est . leo epist. 10. ioh. 3. 35. ioh. 6. 51. 54. 1. cor. 1. 30. ioh. 17. 19. cyril . in ioh. l. ●1 . c. 25. lib. 11. c. 22. rom 6. 8. cyril . in iosu. l. 3. c. 37. & 4. 12. 14. & l. 10. 13. coloss. 2. 10 1. tim. 3. 16 luk. 2.14 . rom. 16. 2● . heb. ● . ● . coloss. 1. 15. 2. cor. 4. 6. ioh. 17. 23. math. 26. 37. zach. 12. 10. eph. 4. 21 , 22. psal. 84. 2. thess. ● . 10. ● . ioh. 3. 2● . isa. 53. ioh. 17. 3. 2. cor. 10. 5. a remenses in rom. 10. 14. b thomas becket in maria sp●̄ totam ponit post christum . matth. paris in henrico . 11. c bellarm. tom . ● . de iustific . l. 5. c. 7. d phil. 1. 21. 1. cor. 6. 15. ioh 6. 56. heb. 10. 20. 1. ioh. 3. 23 ▪ eph. 3. 17. pro. 5. 11. psal. 59. 8. luk. 21. 36. 2. ioh. 3. rom. 10. 5. rom. 3. 22. 25. ierem. 23. rom. 3. 24. 26. rom. 4. 1. rom. 5. 19. a lira vpō rom. 5. & bellar. de grat . ami . 1. l. 5. c. 17. in dominica . 1. po . 〈◊〉 . epiph . serm . 1. epist. 190. ad milites temp . c. 11. 1. cor. 1. 30. 2. cor. 5. 21. fnchir . c. 41 & de verbis apost . serm. 6. isa. 4. 6. rom. 3. 25. phil. 1. 29. luk. 24. 25. a non insitis , sed inserendis . ioh. 20. 28 , 29. gal. 2. 20. mar. 11. 24. hel. 6. 18. a chrysost. hom . 7. in rom. quam primum homo credidit , confestim simul iustificatus est . rom. 4. rom. 5. 2. eph. 2. 6. act. 2. 24. ioh. 10. ●8 . rom. 1● . 1. cor. 15. 17. rom. 8. 34. ioh 7. 39. luk. 24. 47. 1. pet. ● . 3. heb. 2. 5. isa. 65. 27. rom. 8. 1● . 〈◊〉 2. 7. ioh. 16. 33. 1. ioh. 5. 4. rom 6. 4. 〈◊〉 . 20. 6. act. 3. 25. 2. pet. 3. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eph. 5. 14. coloss. 3. 1. act. 9. 4. coloss. 1. 24. hos. 11. 1. 2. pet. ● . 13. 15. 1. cor. 10. isa. 6 3. 3. mat. 5. 10. 1. pet. 2. 21. heb. 5. 8. iob. 42. 6. 2. cor. 1. heb. 12. 4. heb. 12. 7. 1. pet. 4. 14. 1. cor. 12. 9. rom. 5. 5. 15. 4. 2. cor. 4. 1● . act. 14. 2. tim. 2. ●● . luk. 9. 23. 2. cor. 12. 1. cor. 1● . rom 8. 2. ●im . 1. 12. 2 cor. 15. 24. ibid. v. 24. 1. cor. 13. 13 ▪ rev. 21. 4. act. 3. 21. 1. cor. 15 ▪ 28. rev. 21. 3. serm. de temp. 148. mat. 17. 2. pet. 1. 4. phil. ● . 21. eph. 6. 13. heb. 12. 1. ●am . 1. 14. ro● . 1. 8. 35. mat. 7. 13. ● . tim. 1. 7. heb. 11. 26. 〈…〉 heb. ● . ● . a salve for a sicke man. or, a treatise containing the nature, differences, and kindes of death as also the right manner of dying well. and it may serue for spirituall instruction to 1. mariners when they goe to sea. 2. souldiers when they goe to battell. 3. women when they trauell of child. perkins, william, 1558-1602. 1611 approx. 163 kb of xml-encoded text transcribed from 102 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-03 (eebo-tcp phase 1). a09461 stc 19745 estc s105925 99841650 99841650 6248 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. a09461) transcribed from: (early english books online ; image set 6248) images scanned from microfilm: (early english books, 1475-1640 ; 1328:01) a salve for a sicke man. or, a treatise containing the nature, differences, and kindes of death as also the right manner of dying well. and it may serue for spirituall instruction to 1. mariners when they goe to sea. 2. souldiers when they goe to battell. 3. women when they trauell of child. perkins, william, 1558-1602. [6], 194 p. by iohn legat, printer to the vniuersitie of cambridge 1611. and are to be sold in pauls church-yard at the signe of the crovvne by simon waterson, printed at london : [1611] by william perkins. running title reads: the right way of dying well. identified as stc 19745a on umi microfilm. pages 94 and 108 misnumbered 64 and 208; leaves i2-3 bound out of order. reproduction of the original in the cambridge university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early 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-religious aspects -christianity -early works to 1800. 2004-07 tcp assigned for keying and markup 2004-09 spi global keyed and coded from proquest page images 2004-10 emma (leeson) huber sampled and proofread 2004-10 emma (leeson) huber text and markup reviewed and edited 2005-01 pfs batch review (qc) and xml conversion a salve for a sicke man. or , a treatise containing the nature , differences , and kindes of death ; as also the right manner of dying well . and it may serue for spirituall instructruction to 1. mariners when they goe to sea . 2. souldiers when they goe to battell . 3. women when they trauell of child . printed at london by iohn legat , printer to the vniuersitie of cambridge . 1611. and are to be sold in pauls church-yard at the signe of the crovvne by simon waterson . to the right honourable and vertuous lady , the lady lucie countesse of bedford . the death of the righteous , that is , of euery beleeuing & repentāt sinner , is a most excellent blessing of god , and brings with it many worthy benefits : which thing i prooue on this manner . i. god both in the beginning and in the continuance of his grace , doth greater things vnto his seruants , then they doe commonly aske or thinke , and because he hath promised ayd & strength vnto thē , therefore in wonderfull wisedome hee casteth vp them this heauie burden of death , that they might make experience what is the exceeding might and power of his grace in their weaknes . ii. iudgement beginnes at gods house : and the righteous are laden with afflictions and temptations in this life , & therfore in this world they haue their deaths and hells , that in death they might not feele the torments of hell and death . iii. when lazarus was dead , christ said : he is not dead but sleepeth : hence it followeth that the christian man can say , my graue is my bed , my death is my sleepe : in death i die not , but onely sleepe . it is thought that of all terrible things death is most terrible : but it is false to them that be in christ , to whome many things happen farre more heauie and bitter then death , iv. death at the first brought forth sinne , but death in the righteous by meanes of christs death , abolisheth sinne , because it is the accomplishment of mortification . and death is so farre from destroying such as are in christ , that there can be no better refuge for them against death : for presently after the death of the body , followes the perfect freedome of the spirit , and the resurrection of the bodie . v. lastly , death is a meanes of a christian mans perfection , as christ in his owne example sheweth , saying , behold i will cast out diuels , and will heale still to day and to morrow , and the third i will be perfected . now this perfection in the members of christ , is nothing else but the blessing of god , the author of peace , sanctifying them throughout , that their whole spirits , and soules , and bodies , may be preserued without blame to the comming of our lord iesus christ. now hauing often thus considered with my selfe of the excellencie of death , i thought good to draw the summe and chiefe heads thereof into this small treatise : the protection and consideration whereof , i commend to your ladiship , desiring you to accept of it and read it at your leisure . if i bee blamed for writing vnto you of death , whereas by the course of nature , you are not yet neere death , salomon wil excuse me , who saith , that wee must remember our creatour in the daies of our youth . thus hoping of your h. good acceptance , i pray god to blesse this my litle labour to your comfort and saluation . septemb. 7. 1595. your h. in the lord , w. perkins . eeclesiastes 7.3 . the day of death is better then the day that one is borne . these words are a rule or precept , laid down by salomon for weightie causes . for in the chapters going before , he sets forth the vanity of all creatures vnder heauen ; & that at large in the very particulars . now men hereupon might take occasion of discontentment in respect of their estate in this life : therefore salomō in great wisdome here takes a new course , & in this chapter begins to lay downe certaine rules of direction and comfort , that men might haue somwhat wherewith to arme themselues against the troubles and the miseries of this life . the first rule is in this third verse , that a good name is better then a pretious ointment : that is , a name gotten and maintained by godly conuersatiō , is a speciall blessing of god , which in the middest of the vanities of this life , ministreth greater matter of reioicing and cōfort to the heart of man , then the most pretious ointment can doe to the outward senses . now some man hauing heard this first rule concerning good name , might obiect & say , that renowne & good report in this life affoardes slender comfort : cōsidering that after it , followes death , which is the miserable end of all men . but this obiection the wise man remooueth by a second rule in the wordes which i haue in hand , saying , that the day of death is better then the day that one is borne . that wee may come to the true & proper sense of this precept or rule , three points are to be cōsidered . first , what is death here mentioned : secondly , how it can be truly said , that the day of death is better then the day of birth : thirdly , in what respect it is better . for the first , death is a depriuation of life as a punishment ordained of god , and imposed on man for his sinne . first , i say , it is a depriuatiō of life , because the very nature of death , is the absence or defect of that life which god vouchsafed man by his creation . i adde further , that death is a punishment , more especially to intimate the nature and qualitie of death ; and to shewe that it was ordained , as a meanes of the execution of gods iustice & iudgment . and that death is a punishment , paul plainely auoucheth , when he saith , that by one man sinne entred into the world , and death by sinne . and againe , that death is the stipend , wages , or allowance of sinne . furthermore , in euery punishment there bee three workers : the ordainer of it , the procurer , and the executioner . the ordainer of this punishment is god in the estate of mans innocency , by a solemne law then made in these very words . in the day that thou eatest thereof , thou shalt die the death , gen. 2.17 . but it may be alleadged to the contrary , that the lord saith by the prophet ezechiel , that hee will not the death of a sinner ; & therefore that hee is no ordainer of death . the answer may easily be made , & that sundry waies . first , the lord speakes not this to all men , or of all men , but to his owne people , the church of the iewes , as appeares by the clause prefixed , sonne of man say vnto the house of israel , &c. againe , the words are not spoken absolutelu , but onely in way of comparisoy , in that of the twaine , he rather wills the conuersion and repentance of a sinner , then his death and destruction . thirdly , the very proper meaning of the words import thus much , that god doth take no delight or pleasure in the death of a sinner , as it is the ruine and destruction of the creature . and yet al this hinders not but that god in a newe regard and consideration , may both will & ordaine death , namely , as it is a due and deserued punishment , tending to the execution of iustice ; in which iustice god is as good as in his mercie . againe , it may be obiected , that if death indeede had beene ordained of god , then adam should haue bin destroied , & that presently vpō his fal . for the very words are thus , whēsoeuer thou shalt eat of the forbidden fruite , thou shalt certenly die . ans. sentences of scripture are either legall or euangelical : the law & the gospell beeing two seuerall and distinct parts of gods word . now this former sentence is legall & must be vnderstood with an exception borrowed from the gospel or the couenāt of grace made with adam , and reuealed to him after his fall . the exception is this : thou shalt certenly die whensoeuer thou eatest the forbidden fruite , except i doe further giue thee a means of deliuerance from death , namely the seede of the woman to bruise the serpents head . secondly it may be answered , that adam and all his posteritie died , and that presently after his fall , in that his bodie was made mortall , and his soule became subiect to the curse of the law . and whereas god would not vtterly destroy adam at the very first , but onely impose on him the beginnings of the first and second death ; he did the same in great wisedome , that in his iustice he might make a way to mercie : which thing could not haue beene if adam had perished . the executioner of this punishmēt is he that doth impose and inflict the same on man , & that also is god himselfe , as he testifieth of himselfe in the prophet esai , i make peace and create euill . nowe euill is of three sorts : naturall , morall , material . natural euill , is the destruction of that order , which god set in euery creature by the creation . moral euill , is the want of that righteousnesse and vertue which the law requires at mans hands ; & that is called sin . material euill , is any matter or thing which in it selfe is a good creature of god , yet so , as by reasō of mans fall , it is hurtful to the health & life of man , as henbane , wolfe-bane , hemlock , & all other poisons are . now this saying of esai must not bee vnderstood of morall euils , but of such as are either materiall or naturall : to the latter of which , death is to be referred , which is the destruction or abolishment of mans nature created . the procurer of death is man not god ; in that man by his sin and disobedience did pull vpon himselfe this punishment . therefore the lord in oseah , o israel , one hath destroyed thee , but in me is thine helpe . against this it may be obiected , that mā was mortall in the estate of innocencie before the fall . answ. the frame and composition of mans body considered in it selfe was mortall , because it was made of water & earth & other elements which are of thēselues alterable and changeable : yet if we respect that grace and blessing which god did vouchsafe mans bodie in his creation , it was vnchangeable and immortall , and so by the same blessing should haue continued , if man had not fallen : and man by his fall depriuing himselfe of this gift and blessing , became euery way mortall . thus it appeares in part what death is : yet for the better clearing of this point , we are to consider the difference of the death of a man and of a beast . the death of a beast is the total and finall abolishment of the whole creature : for the body is resolued to his first matter , and the soule arising of the temperature of the bodie vanisheth to nothing . but in the death of a man it is otherwise . for though the bodie for a time bee resolued to dust , yet must it rise againe in the last iudgement and become immortall : and as for the soule , it subsisteth by it selfe out of the body and is immortall . and this being so , it may be demaūded how the soule can die the second death ? ans. the soule dies , not because it is vtterly abolished , but because it is as though it were not , & it ceaseth to be in respect of righteousnes and fellowship with god. and indeede this is the death of all deaths , when the creature hath subsisting and beeing , and yet for all that , is depriued of al cōfortable fellowship with god. the reason of this difference is , because the soule of man is a spirit or spirituall substance , wheras the soule of a beast is no substance , but a naturall vigour or qualitie , and hath no being in itselfe , without the bodie on which it wholy dependeth . the soule of a man contrariwise being created of nothing & breathed into the bodie , and as well subsisting forth of it as in it . the kindes of death are two , as the kindes of life are ; bodily and spirituall . bodily death is nothing else but the separation of the soule from the body , as bodily life is the conujnction of bodie and soule : and this death is called the first , because in respect of time it goes before the second . spiritual death is the separatiō of the whole man both in body and soule from the gratious fellowshippe of god. of these twaine the first is but an entrance to death , and the second is the accomplishment of it . for as the soule is the life of the body , so god is the life of the soule , and his spirit is the soule of our soules , and the want of fellowship with him , brings nothing but the endles and vnspeakable horrours and pangs of death . againe , spirituall death hath three distinct and seuerall degrees . the first is , when a man that is aliue in respect of temporall life , lies dead in sin . of this degree paul speakes , when hee saith , but shee that liueth in pleasure is dead while shee liueth . and this is the case of all men by nature , who are children of wrath , and dead in sinnes and trespasses . the second degree is in the very end of this life , whē the body is laide in the earth , & the soule descendes to the place of torments . the third degree is in the day of iudgement , when the body and soule meete againe , and goe both to the place of the damned , there to bee tormented for euer and euer . hauing thus found the nature and differences and kindes of death , it is more then manifest , that the text in hand is to be vnderstood , not of the spiritual , but of the bodily death : because it is opposed to the birth or natiuitie of man. the words then must cary this sense : the time of bodily death in which the body and soule of man are seuered asunder , is better then the time in which one is borne and brought into the world . thus much of the first point , now followeth the secōd : & that is , how this can be true which salomon saith : that the day of death is better then the day of birth . i make not this question to call the scriptures into controuersie , which are the truth it selfe , but i doe it for this ende , that we might without wauering be resolued of the truth of this which salomon auoucheth . for there may be sundrie reasons brought to the contrarie . therfore let vs now hādle the question : the reasons , or obiections which may be alleadged to the contrarie , may all bee reduced to sixe heads . the first is taken from the opinion of wise men , who think it the best thing of all , neuer to bee borne , & the next best to die quickly . now if it be the best thing in the world not to bee borne at all , then it is the worst thing that can bee to die after a man is borne . answ. there be two sorts of men ; one that liue and die in their sinnes without repentance ; the other , which vnfainedly repent & beleeue in christ. now this sentence maybe truly auouched of the first : of whome wee may say as christ said of iudas , it had bin good for him that he had neuer bin borne . but the saying applied to the second sort of men is false . for to them that in this life turne to god by repentance , the best thing of all is to bee borne : because their birth is a degree of preparation to happinesse : and the next best is to die quickly : because by death they enter into possessiō of the same their happinesse . for this cause balaam desired to die the death of the righteous : and salomon in this place prefers the day of death before the day of birth , vnderstāding that death which is ioyned with godly life , or the death of the righteous . the second obiection is taken from the testimonies of scripture . death is ths wages of sinne , rom. 6.23 . it is an enemy of christ , 1. cor. 15. and the curse of the lawe . hence it seemes to followe that in and by death , men receiue their wages & paiment for their sinnes : that the day of death is the dolefull day in which the enemie preuailes against vs : that he which dieth is cursed . answ. we must distinguish of death : it must be considered two waies ; first , as it is by it selfe in his own nature : secōdly , as it is altered & changed by christ. now death by it selfe considered , is indeed the wages of sinne , an enemie of christ , & of all his members , & the curse of the law , yea the very suburbs and the gates of hell : yet in the second respect , it is not so . for by the vertue of the death of christ , it ceaseth to be a plague or punishment , and of a curse it is made a blessing , and is become vnto vs a passage or middle-way betweene this life and eternall life , and as it were a litle wicket or doore whereby wee passe out of this world and enter into heauen . and in this respect the saying of salomon is most true . for in the day of birth , men are borne & brought forth into the vale of misery , but afterward when they goe hence hauing death altered vnto thē by the death of christ , they enter into eternall ioy and happinesse with al the saints of god for euer . the third obiection is taken from the exāples of most worthie men , who haue made their prayers against death . as our sauiour christ , who praied on this manner , father , if it bee thy will let this cup passe from mee , yet not my will , but thy will bee done . and dauid praied , returne , o lord , d●liuer my soule , saue me for thy mercies sake : for in death there is no remembrance of thee : in the graue who shall praise thee ? and ezechiah , when the prophet esay bade him set his house in order , and told him that he must die , wept sore , & that in respect of death . now by the examples of these most worthy men , yea by the example of the sonne of god himself , it may seeme that the day of death is the most terrible & doleful day of all . ans. whē our sauiour christ praied thus to his father , he was in his agonie , and he then as our redeemer stood in our roome and stead , to suffer all things that we should haue suffered in our own persons for our sinnes : and therefore hee praied not simply agaīst death , but against the cursed death of the crosse , and he feared not death it selfe , which is the separation of body and soule , but the curse of the lawe which went with death , namely , the vnspeakable wrath and indignation of god. the first death troubled him not , but the first and second ioyned togither . touching dauid , whē he made the sixt psalme , he was not onely sicke in body , but also perplexed with the greatest temptation of all , in that hee wrestled in conscience with the wrath of god , as appeares by the words of the text , where hee saith , lord , rebuke me not in thy wrath . and by this we see that hee praied not simply against death , but against death at that instant whē he was in that grieuous temptation ; for at other times hee had no such feare of death , as hee himselfe testifieth , saying , though i should walke thorough the valley of the shadowe of death , i will feare no euill . therefore he praied against death only as it was ioyned with the apprehēsion of gods wrath . lastly , ezechiah prayed against death , not onely because he desired to liue and doe seruice to god in his kingdome , but vpon a further and more speciall regard ; because when the prophet brought the message of death , hee was without issue , and had none of his owne bodie to succeede him in his kingdome . it will be said , what warrant had ezechiah to pray against death for this cause ? ans. his warrant was good ; for god had made a particular promise to dauid & his posteritie after him , that so long as they feared god , & walked in his commandemēts , they should not want issue to sit vpon the throne of the kingdome after them . now ezechiah at the time of the prophets message , remembring what promise god had made , and how he for his part had kept the cōdition thereof , in that hee had walked before god with an vpright heart , and had done that which was acceptable in his sight ; hee praied against death , not so much because hee feared the danger of it , but because he wanted issue . this praier god accepted and heard , and he added fifteene yeares vnto his daies , & two yeares after gaue him manasses . the fourth obiection is , that those which haue been reputed to be of the better sort of men , oftētimes haue miserable ends : for some end their daies despairing , some rauing and blaspheming , some straungely tormented : it may seeme therefore that the day of death is the day of greatest woe & miserie . to this i answer first of all generally , that we must not iudge of the estate of any man before god by outward things , whether they be blessings or iudgements , whether they fal in life or death . for ( as salomon saith ) all things come like to all : and the same condition is to the iust and the wicked , to the good and to the pure and to the polluted , and to him that sacrificeth and to him that sacrificeth not : as is the good so is the sinner , he that sweareth , as he that feareth an oath ▪ secondly , i answer the particulars which be alleadged on this manner : and first of all touching dispaire , it is true that not only wicked and loose persons despaire in death , but also repentant sinners , who oftentimes in their sickenesse , testifie of themselues that beeing aliue and lying in their beddes , they feele themselues as it were to be in hell , and to apprehend the very pangs and torments thereof . and i doubt not for all this , but that the child of god most deare vnto him , may through the gulfe of desperation attaine to euerlasting happinesse . this appeares by the maner of gods dealing in the matter of our saluation . all the workes of god are done in & by their contraries . in the creation all things were made , not of some thing , but of nothing , cleane contrary to the course of nature . in the worke of redemption , god giues life not by life , but by death : and if we consider aright of christ vpon the crosse , we shall see our paradise out of paradise in the middest of hel . eor out of his owne cursed death doeth he bring vs life and eternall happinesse . likewise in effectuall vocation , when it pleaseth god to conuert and turne men vnto him , he doeth it by the meanes of the gospel preached , which in reason should driue all men from god. for it is as contrarie to the nature of man as fire to water , and light to darknesse : and yet for al this , though it bee thus against the disposition and heart of man , it preuailes with him and turnes him to god. furthermore , whē god will send his owne seruants to heauen , he sends them a contrarie waie , euen by the gates of hell : and when it is his pleasure to make men depend on his fauour and prouidence , hee makes them feele his anger and to bee nothing in themselues , that they may wholly depend vpon , him and bee whatsoeuer they are in him . this point beeing well considered , it is manifest that the childe of god may passe to heauen by the very gulfes of hel . the loue of god is like a sea , into which when a man is cast , hee neither feeles bottome nor sees bank . i conclude therfore that dispaire whether it arise of weakenesse of nature , or of conscience of sinne ; though it fall out about the time of death , cannot preiudice the saluation of them that are effectually called . as for other straunge euents which fall out in death , they are the effects of diseases . rauings and blasphemings arise of the disease of melancholy and of frensies , which often happen at the end of burning feuers , the choller shooting up to the braine . the writhing of the lippes , the turning of the necke , the buckling of the ioints and the whole bodie , proceede of crampes and convulsions , which followe after much euacuatiō . and wheras some in sicknesse are of that strength , that three or foure mē cannot hold thē without bonds , it comes not of witchcraft , and possessions , as people commonly thinke , but of choller in the veines . and wheras some when they are dead , become as black as pitch ( as bonner was ) it may arise by a bruise , or an impostume , or by the blacke iaundise , or by the putrefactiō of the liuer : & it doth not alwaies argue some extraordinarie iudgement of god. nowe these and the like diseases with their simptomes & strange effects , though they shall depriue man of his health , & of the right vse of the parts of his bodie , and of the vse of reason too : yet they can not depriue his soule of eternal life . and all sinnes , procured by violent diseases , and proceeding from repentant sinners , are sins of infirmity : for which , if they know them , and come againe to the vse of reason , they will further repent ; if not , they are pardoned and buried in the death of christ. and we ought not so much to stand vpon the strāgenesse of any mans end , when we know the goodnesse of his life : for wee must iudge a man not by his death , but by his life . and if this be true , that strange diseases , and thereupon strange behauiours in death , may befal the best man that is : wee must learne to reforme our iudgements of such as lie at the point of death . the common opiniō is , that if a man lie quietly and goe away like a lambe ( which in some diseases , as consumptions and such like , any man may do ) then he goes straight to heauē : but if the violēce of the disease stirre vp impatience , and cause in the partie franticke behauiours , then men vse to say , there is a iudgement of god seruing either to discouer an hypocrite , or to plague a wicked man. but the truth is otherwise ; for indeed a mā may die like a lamb , and yet goe to hell : and one dying in exceeding torments and strange behauiours of the body may go to heauē : & by the outward conditiō of any mā ▪ either in life or death , we are not to iudge of his estate before god. the fourth obiection is this : whē a man is most nere death , then the diuell is most busie in temptatiō : & the more men are assaulted by satan , the more dāgerous and troublesome is their case . and therfore it may seeme that the day of death is the worst day of all . answ. the condition of gods childrē in earth is twofold . some are not tempted , & some are . some i say are not tempted , as simeon , who when he had seen christ , brake forth and saide , lord , now lettest thou thy seruant depart in peace , &c. fore-signifying no doubt , that hee should end his daies in all maner of peace . as for them which are tēpted , though their case bee very troublesome and perplexed , yet their saluation is not further off , by reasō of the violence & extremity of temptation . for god is then present by the vnspeakable comfort of his spirit , & when wee are most weake , he is most strong in vs ; because his manner is to shewe his power in weakenes . and for this cause , euen in the time of death the diuell receiues the greatest foyle , when he lookes for the greatest victorie . the sixt obiection is this . violent & sudden death is a grieuous curse , & of all euills which befal man in this life , none is so terrible : therefore it may seeme that the day of sudden death is most miserable . ans. it is true indeede that sudden death is a curse & grieuous iudgement of god , and therefore not without cause feared of mē in the world : yet all things considered , wee ought more to be afraid of an impenitent and euil life , then of sudden death . for though it be euill , as death it selfe in his own nature is ; yet we must not think it to be simply euil : because it is not euill to al men , nor in all respects euill . i say it is not euill to all men , considering that no kinde of death is euill or a curse vnto them that are in christ , who are freed from the whole curse of the law . and therefore the holy ghost saith , blessed are they that die in the lord : for they rest from their labours : whereby is signified that they which depart this life , being members of christ , enter into euerlasting happines ; of what death so euer they die , yea though it be sudden death . againe i say , that sudden death is not euill in all respects ; for it is not euill , because it is sudden , but because it commonly takes men vnprepared , and by that means makes the day of death a blacke day , and as it were a very speedie downe-fall to the gulfe of hell . otherwise if a man be readie & prepared to die , sudden death is in effect no death , but a quicke and speedie entrance to eternal life . these obiections being thus answered , it appeares to bee a manifest truth which salomon saith , that the day of death is better indeede then the day of birth . now i come to the third point , in which the reasons & respects are to be considered that make the day of death to surpasse the day of mans birth : & they may al be reduced to this one , namely , that the birth day is an entrance into al woe and miserie ; whereas the day of death ioyned with godly and reformed life , is an entrance or degree to eternal life . which i make manifest thus : eternall life hath three degrees : one in this life , when a man can truely say that hee liues not , but that christ liues in him : and this al men can say that repent and belieue , and are iustified & sanctified , & haue peace of conscience , with other gifts of gods spirit , which are the earnest of their saluation . the second degree is the ende of this life , when the bodie goes to the earth , & the soule is carried by the angels into heauē : the third is in the end of the world at the last iudgement , whē body & soule reunited , do ioyntly enter into eternal happines in heauē . now of these three degrees , death it selfe being ioyned with the feare of god , is the second : which also containeth in it two worthie steps to life . the first , is a freedome from all miseries which haue their ende in death . for though men in this life are subiect to manifold dangers by sea and land , as also to sundry aches , paines , aad diseases , as feauers , and consumptions , &c. yet when death comes there is an end of al. again , so long as men liue in this world , whatsoeuer they be , they doe in some part lie in bondage vnder originall corruption and the remnants thereof , which are doubtings of gods prouidence , vnbeliefe , pride of heart , ignorance , couetousnes , ambition , enuy , hatred , lust , and such like sinnes , which bring forth fruits vnto death . and to bee in subiection to sin on this manner , is a misery of al miseries . therfore paul whē he was tempted vnto sinne by his corruptiō , cals the very tēptation the buffets of satan , and as it were a pricke or thorne wounding his flesh , and paining him at the very heart . againe , in an other place wearied with his owne corruptions , he cōplaines that he is sold vnder sinne , and he cries out , ô miserable man that i am , who shall deliuer me from this body of death ? dauid saith , that his eies gushed out with riuers of teares when other men sinned against god : how much more then was he grieued for the sinnes wherewith he himselfe was ouertaken in this life ? and indeede it is a very hell for a man that hath but a sparke of grace , to be exercised , turmoyled , and tempted with the inborne corruptions and rebellions of his owne heart : and if a man would deuise a torment for such as feare god and desire to walke in newnes of life , he can not deuise a greater then this . for this cause blessed is the day of death which brings with it a freedome from all sinne whatsoeuer . for when we die , the corruption of nature is quite abolished , & sanctification is accomplished . lastly , it is a great miserie that the people of god are constrained in this world to liue & conuerse in the companie of the wicked ; as sheepe are mingled with goats which strike them , annoy their pasture ; and muddie their water . hereupon dauid cried out . woe is me that i remaine in meshech , and dwell in the tents of kedar . when elias saw that ahab and iesabel had planted idolatrie in israel , and that they sought his life also , he went apart into the wildernesse and desired to die . but this misery also is ended in the day of death , in as much as death is as it were the hand of god to sort and single out those that be the seruants of god from all vngodly men in this most wretched world . furthermore , this exceeding benefite comes by death , that it doth not only abolish the miseries which presently are vpō vs , but also preuēt those which are to come . the righteous ( saith the prophet esay ) perisheth , and no man considereth it in his heart , and mercifull men are taken away , and no man vnderstandeth that the righteous is taken away from the euill to come . example of this we haue in iosias . because ( saith the lord ) thine heart did melt , and thou hast humbled thy selfe before the lord , when thou heardest what i spake against this place , &c. beholde therefore i will gather thee to thy fathers , and thou shalt be put in thy graue in peace , and thine eyes shall not see all the euill which i will bring vpon this place . and paul saith , that among the corinthians some were a sleepe , that is , dead that they might not bee condemned with the world . thus much of freedome from miserie , which is the first benefit that comes by death , & the first steppe to life : now followes the second , which is , that death giues an entrance to the soule , that it may come into the presence of the euerliuing god , of christ , and of all the angels and saints in heauen . the worthinesse of this benefite makes the death of the righteous to bee no death , but rather a blessing to bee wished of all men . the consideration of this made paul to say , i desire to be dissolued : but what is the cause of this desire ? that followes in the next words , namely that by his dissolution he might come to be with christ. whē the queene of sheba saw all salomons wisdome , & the house that he had built , and the meat of his table , and the sitting of his seruants , & the order of his ministers , and their apparel , &c. she said , happie are thy men , happy are these thy seruants which stand euer before thee and heare thy wisdome : much more then may wee say , that they are ten thousand fold happie which stand not in the presence of an earthly king , but before the king of kings , the lord of heauen and earth ; and at his right hand inioy pleasures for euermore . moses hath bin renowned in all ages for this , that god vouchsafed him but so much fauour as to see his hinder parts at his request ; ô then , what happines is this to see the glory and maiestie of god face to face , and to haue eternall fellowship with god our father , christ our redeemer , and the holy ghost our comforter , and to liue with the blessed saints & angels in heauen for euer . thus now the third point is manifest , namely , in what respects death is more excellent thē life . it may be , here the mind of mā vnsatisfied wil yet further reply & say , that howsoeuer in death the soules of men enter into heauen , yet their bodies , though they haue bin tenderly kept for meat , drink , & apparel ; and haue slept many a night in beds of doune , must lie in dark & loathsome graues , & there be wasted & cōsumed with worms . ans. all this is true indeede , but all is nothing : if so be it we will but cōsider aright of our graues as we ought . we must not iudge of our graues , as they appeare to the bodily eye , but we must looke vpon them by the eye of faith , and consider them as they are altered and changed by the death and burial of christ , who hauing vanquished death vpon the crosse , pursued him afterward to his owne wen , and foyled him there , & depriued him of his power : and by this means christ in his owne death hath buried our death , and by the vertue of his buriall , as with sweete incense , hath sweetened and perfumed our graues , and made thē of stinking & loathsome cabbines , to become princely pallaces , and beddes of most sweete & happie rest , farre more excellent then beddes of doune . and though the body rot in the graue , or be eatē of worms , or of fishes in the sea , or burnt to ashes , yet that will not be vnto vs a matter of discomfort , if we do well consider the ground of all grace , namely our coniunction with christ. it is indeede a spirituall , and yet a most reall coniunction . and we must not imagine that our soules alone are ioyned to the body or soule of christ , but the whole person of man both in body and soule is ioyned and vnited to whole christ. and when we are once ioyned to christ in this mortall life by the bond of the spirit , we shall remaine & continue eternally ioyned with him : and this vniō once truly made , shal neuer be dissolued . hence it followes , that although the body bee seuered from the soule in death , yet neither body nor soule are seuered from christ , but the very bodie rotting in the graue , drowned in the sea , burned to ashes , abides still vnited to him , and is as truely a member of christ thē , as before . this point we must remember as the foundation of all our comfort , and hold it for euer as a truth . for looke what was the condition of christ in death , the same or the like is the conditiō of all his members . now the condition of christ was this , though his bodie and soule were seuered each from other , as far as heauen & the graue , yet neither of them were seuered from the godhead of the sone , but both did in death subsist in his persō . and therefore though our bodies and soules bee pulled asunder by natural or violent death , yet neither of them , no not the body it selfe shall be seuered & disioyned from christ. it wil be alleadged , that if the body were then vnited to christ , it should liue and bee quickened in the graue . ans. not so : when a mans arme or legge is taken with the dead palsy , it receiues litle or no heat , life , sense , or motion from the body : and yet notwithstanding it remaines still a member of the bodie , because the flesh & the bone of it remaine ioyned to the flesh and the bone of the body : euen so may the body remaine a member of christ , though for some space of time it receiue neither sense nor motion nor life from the soule or from the spirit of christ. furthermore we must remēber that by the vertue of this cōiunction , shal the dead body , be it rotten , burned , deuoured , or howsoeuer cōsumed , at the day of iudgment rise to eternall glory . in the winter season trees remaine without fruite or leaues , and being beaten with winde & weather appeare to the eie as if they were rotten trees ; yet when the spring-time comes againe , they bring forth as before , buds and blossomes , leaues and fruit : the reason is because the bodie , graines , & armes of the tree are al ioyned to the root , where lies the sap in the winter season , and whence by means of this coniūction it is deriued to al the parts of the tree in the spring-time : euen so the bodies of men haue their winter also , in which they are turned to dust , & so remaine for the space of many thousand yeares , yet in the day of iudgement by means of that mistical coniunction with christ , shall diuine and quickening vertue streame thence to al the bodies of the elect to cause thē to liue againe , and that to life eternall . but some will say , that the wicked also rise again . ans. they do so indeede , but not by the same cause , for they rise by the power of christ as he is a iudge to cōdemn thē : wheras the godly rise againe by the vertue of christs resurrection , whereof they are partakers by meanes of that blessed and indissoluble coniūction which they haue with christ. and the bodies of the elect though they cōsume neuer so much in the graue , yet are they still in gods fauour and in the couenat of grace : to which , because they haue right beeing dead they shall not remaine so for euer , but shal rise to glory at the last iudgement . therefore the rotting of the bodie is nothing in respect , and the death of the body no death . and therfore also death in the old & new testament is made but a sleep , & the graue a bed , wherof the like was neuer seene ; wherein a man may rest , nothing at al troubled with dreames or fantasies , and whence hee shall rise no more subiect to weakenes or sickenes , but presently be translated to eternal glory . by this thē which hath beene said , it appeares that the death of the righteous is a second degree to euerlasting happinesse . now then considering our coniunction with christ is the foundation of all our ioy & cōfort in life and death , wee are in the feare of god to learne this one lessō , namely , that while we haue time in this world , we must labour to be vnited vnto christ that we maybe bone of his bone and flesh of his flesh . this very point is as it were a flaggon of wine to reuiue our soules when they be in a swowne at any instant . and that we may be assured that we are certainly ioyned to christ , we must shew our selues to be members of his misticall body by the daily fruites of righteousnes and true repentance . and being once certainly assured in conscience of our beeing in christ , let death come when it wil , & let it cruelly part asunder both body & soule , yet shall they both remaine in the couenant ; and by meanes thereof be reunited and taken vp to life eternall . whereas on the contrary , if men be out of the couenant and die out of christ , their soules goe to hell , and their bodies rot for a time in the graue , but afterward they rise to endlesse perdition . wherefore i say againe and againe , labour that your consciences by the holy ghost may testifie that ye are liuing stones in the temple of god , & branches bearing fruite in the true vine : & then ye shall feele by experience , that the pangs of death shall be a further degree of happinesse then euer ye found in your liues , euen then when ye are gasping and panting for breath . thus much of the meaning of the text , now followes the vses , & they are manifold . the first & principall is this : in that salomon preferres the day of death before the day of birth ; he doth therein giue vs to vnderstand , that there is a direct & certain way wherby a man may die well ; and if it had beene otherwise , he could not haue said that the day of death is better . and wheras he auoucheth this , he shewes withal that there is an infallible way whereby a man may make a blessed end . therefore let vs now come to search out this way ; the knowledge and true vnderstanding wherof must not be fetched from the writings of men , but from the word of god , who hath the power of life and death in his owne hand . now that a man may die well , gods word requires 2. things : a preparation before death , and a right behauiour and disposition in death . the preparation vnto death , is an action of a repentant sinner , whereby he makes himself fit and ready to die , and it is a dutie very necessary , to which we are bound by gods commādement . for there bee sundrie places of scripture which doe straightly inioyn vs to watch & pray , & to make our selues readie euery way against the secōd comming of christ to iudgement . now the same places doe withall bind vs to make preparation against death , at which time god comes to iudgement vnto vs particularly , againe , look as death leaueth a man , so shall the last iudgement finde him , and so shall hee abide eternally : there may bee changes & conuersions from euill to good in this life , but after death there is no change at all . therefore a preparation to death can in no wise be omitted of him that desires to make an happie & blessed end . this preparation is twofold : generall , & particular . generall preparation is that whereby a man prepares himselfe to die through the whole course of his life . a duty most needefull that must in no wise be omitted . the reasons are these : first of all death which is certaine is most vncertaine . i say it is certain , because no man can eschew death . and it is vncerten 3. waies : first , in regard of time : for no man knoweth when hee shall die : secondly , in regard of place : for no man knowes where he shall die , whether in his bedde or in the field , whether by sea or by land : thirdly , in respect of the kind of death ; for no mā knows whether he shal dy of a lingring or sudden , of a violent or naturall death . hence it follows , that men should euery day prepare themselues to death . indeede if wee could know when , where , and how we should die , the case were otherwise , but seeing wee know none of these : it stands vs in hand to looke about vs. a second reason seruing further to perswade vs , is this : the most daungerous thing of all in this world is , to neglect all preparation . to make this point more manifest , i will vse this comparison : a certaine man pursued by an vnicorne , in his flight fals into a dungeon , & in his fall takes hold and hangs by the arme of a tree : now as hee thus hangs looking downeward , he sees two wormes gnawing at the root of the tree , and as he looks vpward he sees an hiue of most sweet hony , wherupō he climes vp vnto it , and sitting by it he feeds theron . in the meane season while he is thus sitting , the two wormes gnaw in pieces the root of the tree : which don , tree and man & all fal into the bottome of the dungeon . now this vnicorn is death : the man that flieth is euery one of vs , and euery liuing man : the pit ouer which he hangeth , is hell : the arme of the tree is life it self : the two wormes are day and night , the continuance whereof is the whole life of man : the hiue of honie is the pleasures , and profits , and honours of this world , to which when men wholly giue thēselues not considering their ends , til the tree root , that is , this temporall life be cut off : which beeing once done , they plunge thēselues quite into the gulfe of hell . by this we see , that there is good cause that men should not deferre their preparation till the time of sicknes , but rather euery day make themselues readie against the day of death . but some will say , it shall suffice if i prepare my selfe to pray when i begin to be sicke . answ. these men greatly deceiue thēselues ; for the time thē is most vnfit to begin a preparation , because all the senses & powers of the body are occupied about the pains and troubles of the disease : and the sicke party is exercised partly in conference with the physitian , partly with the minister about his soules health and matters of conscience , and partly with friends that come to visit . therfore there must some preparation goe before in the time of health , when the whole man with all the powers of body and soule are at liberty . again , there be some others which imagine and say , that a man may repent when he wil , euen in the time of death : and that such repentance is sufficiēt . ans. it is false which they say ; for it is not in the power of man to repēt when he himselfe will ; when god will , he may . it is not in him that willeth or runneth , but in god that hath mercy . and christ saith that many shal seek to enter into heauen , and shal not be able . but why so ? because they seeke when it is too late , namly , when the time of grace is past . therefore it is exceeding follie for men so much as once to dream that they may haue repentance at cōmand : nay it is a iust iudgement that they should be condemned of god in death , that did cōdemne god in their life : and that they should quite be forgotten of god in sicknesse , and did forget god in their health . again i answer , that this late repētance is seldome or neuer true repentance . it is sicke like the party himselfe , cōmonly languishing and dying together with him . repentance should be voluntary ( as all obedience to god ought ) but repētance taken vp in sicknes , is vsually constrained & extorted by the feare of hell , & other iudgements of god : for crosses , afflictions , and sicknes wil cause the grosses● hypocrite that euer was to stoope and buckle vnder the hand of god , and to dissemble faith and repentance and euery grace of god , as though he had them as fully as any of the true seruants of god : wheras indeed he wants thē altogether . wherfore such repentance commonly is but counterfeit . for in true & sound repentance men must forsake their sinnes ; but in this the sinne forsakes the man ; who leaues all his euill waies onely vpon this that he is constrained to leaue the world . wherefore it is a thing greatly to be wished , that men would repent & prepare themselues to die in the time of health before the day of death or sicknesse come . lastly , it is alleadged that one of the theeues repented vpon the crosse . ans. the thiefe was called after the eleuenth houre at the point of the twelfth , when he was now dying and drawing on : therefore his conuersion was altogether miraculous and extraordinarie : and there was a speciall reasō why christ would haue him to be called then , that while he was in suffering he might shew forth the vertue of his passion ; that all which saw the one , might also acknowledge the other . now it is not good for men to make an ordinarie rule of an extraordinarie example . thus then this point beeing manifest , that a generall preparation must be made , let vs now see in what manner it must be done . and for the right doing of it , fiue duties must be practised in the course of our liues , the first is the meditation of death in the life time , for the life of a christian is nothing els but a meditatiō of death . a notable practise hereof we haue in the example of ioseph of arimathea , who made his tombe in his life time in the middest of his garden : no doubt for this ende , to put himself in mind of death and that in the midst of his delight and pleasures . heathen philosophers that neuer knew christ , had many excellent meditations of death , though not comfortable in regard of life euerlasting . now wee that haue knowne and beleeued in christ , must goe beyond them in this point , considering with our selues such things as they neuer thought of , namely , the cause of death , our sinne : the remedie thereof , the cursed death of christ , cursed i say in regard of the kinde of death and punishment laid vpon him , but blessed in regard of vs. thirdly , we must often meditate of the presence of death , which wee doe , when by gods grace we make an account of euery present day as if it were the day of our death , & reckon with our selues when we goe to bed as though we should neuer rise againe , and when we rise , as though wee should neuer lie downe againe . this meditation of death is of speciall vse , and brings forth many fruits in the life of man. and first of al , it serues to humble vs vnder the hand of god. example we haue of abraham , who said , behold , i haue begunne now to speake to my lord , and i am but dust and ashes . marke here , how the consideration of his mortality made him to abase & cast downe himselfe in the sight of god : and thus if we could reckon of euery day as of the last day , it would pull down our peacocks feathers , and make vs with iob to abhorre our selues in dust and ashes . secondly , this meditation is a meanes to further repentance . when ionas came to niniuie & cried , yet fourty daies and niniue shall bee destroyed , the whole citie repented in sackecloath and ashes . when elias came to ahab and tolde him that the dogges should eate iesabel by the wall of iesreel , & him also of ahabs stocke that died in the citie , &c. it made him to humble himself so , as the lord saith to elias , seest thou how ahab is humbled before me . now if the remēbrance of death was of such force in him that was but an hypocrite , how excellent a meanes of grace will it be in them that truely repent ? thirdly , this meditatiō seems to stirre vp contentation in euery estate and condition of life that shall befall vs. righteous iob in the midst of his afflictions , comforts himself with this consideration . naked ( saith he ) cam i forth of my mothers wombe , and naked shall i returne againe , &c , blessed bee the name of the lord. and surely the often meditation of this , that a man of al his aboundance can carrie nothing with him but either a coffin or a winding sheete or both , should bee a forcible meanes to represse the vnsatiable desire of riches & the loue of this world . thus we see what an effectuall meanes this meditation is to encrease and further the grace of god in the hearts of men . now i commend this first duty to your christian considerations , desiring the practice of it in your liues ; which practise that it may take place , two things must be performed . 1. labour to plucke out of your hearts a wicked & erroneous imagination , whereby euery man naturally blesseth himselfe and thinkes highly of himselfe : and though he had one foote in the graue yet he perswades himselfe that he shall not die yet . there is no man almost so olde but by the corruptiō of his hart he thinks that he shall liue one yeare longer . cruell & vnmerciful death makes league with no man : and yet the prophet esai saith , that the wicked man makes a league with death : how can this bee ? there is no league made indeed , but onely in the wicked imaginatiō of man , who falsly thinkes that death will not come neere him , though al the world should be destroied . see an example in the parable of the rich mā , that hauing stored vp abundance of wealth for many years , said vnto his own soule , soule , thou hast much goods laid vp for many yeres , liue at ease , eate , drinke , and take thy pastime : wheras his soule was fetched away presētly . and seeing this natural corruption is in euery mans hart , we must daily fight against it , and labour by al might & maine that it take no place in vs : for so long as it shall preuaile , we shall be vtterly vnfit to make any preparation to death . we ought rather to indeauour to attaine to the mind and meditation of s. hierome , who testifieth of himself on this manner , whether i wake , or sleepe , or whatsoeuer i doe , me thinkes i heare the sound of the trumpet , rise ye dead and come to iudgement . the second thing which we are to practise , that wee may come to a serious meditation of our owne ends , is , to make praier vnto god that we might bee inabled to resolue our selues of death continually . thus dauid praied , lord make me to knowe mine ende , and the measure of my daies , let mee knowe how long i haue to liue , and moses , lord teach me to number my daies , that i may apply mine heart vnto wisedom . it may be said , what need mē pray to god that they may be able to number their daies ? can not they of themselues reckon a fewe yeares and daies , that are able by arte to measure the globe of the earth , and the spheres of heauen , & the quantities of the starres , with their longitudes , latitudes , altitudes , motions , & distances from the earth ? no verily : for howesoeuer by a generall speculation we thinke something of our ends , yet vnlesse the spirit of god be our schoole-master to teach vs our dutie , wee shall neuer bee able soundly to resolue our selues of the presence and speedinesse of death . and therfore let vs pray with dauid and moses that god would inlighten our minds with knowledge , and fil our hearts with his grace that we might rightly consider of death , and esteeme of euery day an houre as it were the day and houre of death . the second dutie in this generall preparation is , that euery man must daily indeauour to take away from his owne death the power and strength thereof . and i pray you marke this point . the philistims sawe by experience that sampson was of great strength , & therfore they vsed meanes to knowe in what part of his bodie it lay : & when they found it to be in the haire of his head , they ceased not vntil it was cut off . in like manner the time wil come whē we must encoūter hand to hand with tyranous and cruel death : the best therefore is , before-hand now while wee haue time to search where the strēgth of death lies , which beeing once knowne , we must with speed cut off his sāpsons lockes , and bereaue him of his power , disarme him , & make him altogether vnable to preuaile against vs. now to find out this matter , we neede not to vse the councel of any dalilah ; for wee haue the word of god which teacheth vs plaīly where the strength of death consists , namly in our sins , as paul saith , the sting of death is sinne . well then , we knowing certenly that the power and force of euery mans partirular death lies in his owne sinnes , must spend our time and studie in vsing good meanes that our sinnes may be remooued and pardoned . and therefore we must daily inure our selues in the practise of two duties . one is to humble our selues for al our sins past , partly cōfessing thē against our selues , partly in praier crying to heauē for the pardon of them . the other is for time to come to turn vnto god , and to carrie a purpose , resolution , & indeauour in all things to reforme both hart & life according to gods word . these are the very principall & proper duties , wherby the power of death is much rebated , & he is made of a mighty & bloody enemie so far forth friendly and tractable , that we may with comfort incounter with him & preuaile too . therefore i commend these duties to your christian considerations , & carefull practise , desiring that ye would spend your daies euer hereafter in doing of them . if a man were to deale with a mighty dragon or serpent hand to hand , in such wise as he must either kill or be killed , the best thing were to bereaue him of his sting , or of that part of the body where his poison lies : now death it selfe is a serpent , dragon , or scorpion , & sinne is the sting and poison whereby he wounds & kils vs. wherefore without any more delay , see that ye pull out his sting : the practise of the foresaid duties is as it were a fit & worthy instrument to do the deed . hast thou beene a person ignorant of gods will , a contemner of his word and worship , a blasphemer of his name , a breaker of his sabbaths , disobedient to parents and magistrates , a murderer , a fornicatour , a rayler , a slanderer , a couetous persō , &c. reforme these thy sinnes and all other like to them , pull thē out by the rootes from thy heart , & cast them off . so many sinnes as be in thee , so many stings of death be also in thee to wound thy soule to eternal death : therfore let no one sin remaine for which thou hast not humbled thy selfe and repented seriously . when death hurts any man , it takes the weapons whereby he is hurt , from his owne hand . it cannot do vs the least hurt but by the force of our owne sins . wherefore i say againe , and againe , lay this point to your hearts , & spend your strength , life , and health , that ye may before ye die , abolish the strength of death . a man may put a serpent in his bosome when the sting is out : & we may let death creepe into our bosomes , and gripe vs with his legs , and stab vs at the heart , so long as he brings not his venime and poison with him . and because the former duties are so necessary , as none can be more , i wil vse some reasons yet furder to inforce thē . whatsoeuer a man would doe when he is dying , the same he ought to doe euery day while he is liuing : now the most notorious and wicked person that euer was , when he is dying will pray and desire others to pray for him , & promise amendment of life , protesting that if he might liue , he would become a practitioner in all the good duties of faith , repentance , & reformation of life . oh therfore be careful to do this euery day . again , the saying is true , he that would liue when he is dead , must die while he is aliue , namely , to his sins . wouldest thou then liue eternally ? sue to heauen for thy pardon , and see that now in thy life-time thou die to thine own sinnes . lastly , wicked balaam would faine die the death of the righteous : but alas , it was to small purpose : for he would by no means liue the life of the righteous . for his cōtinual purpose and meaning was to follow his olde waies in sorceries & couetousnesse . now the life of a righteous man standes in the humbling of himself for his sinnes past , and in a carefull reformatiō of life to come . wouldest thou then die the death of the righteous ? then looke vnto it , that thy life be the life of the righteous : if ye will needes liue the life of the vnrighteous , yee must looke to die the death of the vnrighteous . remēber this , and content not your selues to heare the word , but be doers of it : for ye learn no more indeed , what measure of knowledge soeuer ye haue , then ye practice . the third dutie in our generall preparation , is in this life to enter into the first degree of life eternal . for as i haue said , there be three degrees of life euerlasting , and the first of them is in this present life : for hee that would liue in eternall happines for euer , must beginne in this world to rise out of the graue of his owne sinnes , in which by nature he lies buried , and liue in newnesse of life , as it is said in the reuelation , he that will escape the second death , must be made partaker of the first resurrection . and paul saith to the colossians , that they were in this life deliuered from the power of darkenesse , and translated into the kingdom of christ. and christ saith to the church of the iews , the kingdome of heauen is amongst you . now this first degree of life is , when a man can say with paul i liue not , but christ liues in me : that is , i finde partly by the testimonie of my sanctified conscience , and partly by experirience , that christ my redeemer by his spirit guideth and gouerneth my thoughts , will , affections , and all the powers of bodie & soule , according to the blessed direction of his holy will. now that we may bee able truely to say this , we must haue three gifts and graces of god , wherein especially this first degree of life consists . the first is sauing knowledge , whereby wee do truly resolue our selues that god the father of christ is our father , christ his sonne our redeemer , & the holy ghost our cōforter . that this knowledge is one part of life eternall , it appeares by the saying of christ in iohn . this is life eternall , that is , the beginning and entrance to life eternall , to knowe thee the onely god and whome thou hast sent iesus christ. the second grace , is peace of conscience which passeth al vnderstanding : and therefore paul saith ; that the kingdome of heauen is righteousnesse , peace of conscience , and ioy in the holy ghost . the horrour of a guiltie conscience is the beginning of death & destruction : therefore peace of consciēce deriued frō the death of christ , is life and happinesse . the third is the regimēt of the spirit , whereby the heart and life of mā is ordered according to the word of god. for paul saith , that they that are the children of god are led by the spirit of christ. now seeing this is so , that if we would liue eternally , we must begin to liue that blessed and eternall life before wee die ; here we must be carefull to reforme two common errours . the first is , that a mā enters into eternall life when he dies and not before ; which is a flatte vntrueth . our sauiour christ said to zacheus , this day is saluation come to thy house : giuing vs to vnderstand , that a man thē begins to be saued , when god doth effectually call him by the ministery of his gospel . whosoeuer then will be saued when he is dying & dead , must begin to be saued while he is now liuing . his saluation must beginne in this life , that would come to saluation after this life : verily , verily , saith christ , he that heareth my word , and beleeueth in him that sent me , hath eternall life , namely , in this present life . the second error is , that howsoeuer a man liue , if when he is dying he can lift vp his his eies , & say , lord haue mercie vpon me , he is certainely saued . behold a very fond & foolish conceit , that deceiues many a mā . it is al one as if an arrand thiefe should thus reason with himselfe , and say , i will spend my daies in robbing and stealing , i feare neither arraignment nor execution . for at the very time whē i am to be turned off from the ladder , if i doe but call vpon the iudge i know i shall haue my pardon . behold a most daungerous and desperate course : and the very ●ame is the practise of carelesse men in the matter of their saluation . for a man may die with lord haue mercy in his mouth , & perish eternally ; except in this world he enter into the first degree of eternall life . for not euery one that saith lord , lord , shall enter into heauen but he that doth the will of the father which is in heauen . the fourth dutie is to exercise and inure our selues in dying by little and little so long as we liue here vpon earth , before we come to die indeede . and as mē that are appointed to run a race , exercise themselues before in running , that they may get the victory ; so should we begin to die now while wee are liuing , that we might dywel in the end . but some may say , how should this be done ? paul giues vs direction in his own example , when he saith , by the reioycing which i haue in christ , i die daily . and he died daily not onely because he was often in danger of death by reasō of his calling ; but also because in all his dangers & troubles , hee inured himselfe to die . for when men doe make the right vse of their afflictiōs , whether they be in bodie or minde or both , and doe with all their might indeauour to beare them patiently ; humbling themselues as vnder the correction of god , then they begin to die wel . and to doe this indeede is ro take an excellent course . he that would mortifie his greatest sins , must begin to do it with small sinnes ; which , when they are once reformed , a mā shal be able more easily to ouercome his master-sins . so likewise he that would be able to beare the crosse of all crosses , namely , death it selfe ; must first of all learne to beare smal crosses , as sicknesses in bodie . and troubles in minde , with losses of goods and of friends , and of good name : which i may fitly tearme little deaths , & the beginnings of death it selfe : and we must first of all acquaint our selues with these litle deaths , before we can be able to beare the great death of all . again , the afflictions and calamities of this life are as it were the harbingers and puruiers of death : and we are first to learne how to entertaine these messengers , that when death the lord himselfe shall come , wee may in better manner entertaine him . this point bilney the martyr well cōsidered , who oftentimes before he was burned , put his finger into the flame of the candle , not onely to make trial of his abilitie in suffering , but also to arme and strengthen himself against greater tormēts in death . thus ye see the fourth duty , which ye must in any wise learne and remember , because we cannot be able to beare the pangs of death well , vnles we be first well schooled and nurtured by sundrie trialls in this life . the fifth and last dutie is set downe by salomon , all that thine hand shall finde to doe , doe it with all thy power . and marke the reason . for there is neither worke , nor inuention , nor knowledge , nor wisedome in the graue whither thou goest . to the same purpose paul saith , doe good to all men while ye haue time . therfore if any man be able to doe any good seruice either to gods church , or to the common-wealth , or to any priuate man , let him doe it with all speede & with all his might , lest death it selfe preuent him . he that hath care thus to spend his daies , shal with much comfort and peace of conscience end his life . thus much of generall preparation . now followeth the particular , which is in the time of sicknes . and here first of all i will shew what is the doctrine of the papists , and then afterward the truth . by the popish order and practise , when a man is about to die , he is enioyned three things . first , to make sacramentall confession , specially if it be in any mortall sinne ; secondly to receiue the eucharist ; thirdly to require his annoyling that is , the sacrament ( as they call it ) of extreame vnction . sacramentall confession , they tearme a rehearsal or enumeration of all mans sinnes to a priest , that he may receiue absolution . but against this kind of confession , sundry reasons may be alleadged . first of all , it hath no warrant either by commandemēt or example in the whole word of god. they say yes : and they indeauour to prooue it thus : he which lies in any mortall sinne , is by gods law bound to doe penance and to seeke reconciliation with god : now the necessary means after baptisme to obtaine reconciliatiō , is confession of all our sins to a priest , because christ hath appointed priests to be iudges vpon earth , with such measure of authority , that no man falling after baptisme can without their sentēce and determination be reconciled ; and they can not rightly iudge , vnlesse they know all a mans sinnes : therefore all that fal after baptisme are bound by gods word to open all their sins to the priest . ans. it is false which they say that priests are iudges , hauing power to examine and take knowledge of mens sinnes , and iurisdiction whereby they can properly absolue & pardon or retaine thē . for gods word hath giuen no more to man , but a ministerie of reconciliation , whereby in the name of god , and according to his word , he doth preach , declare , and pronounce , that god doth pardon or not pardon his sins . againe , pardon may truly be pronounced , & right iudgement of the estate of any man , without a particular rehearsall of all his sinnes . for he which soundly & truly repents of one or some fewe sinnes , repents of all . secondly , this confession is ouerturned by the practise of the prophets & apostles , who not onely absolued particular persons , but also whole churches without exaction of an auricular confession . when nathan the prophet had rebuked dauid for his two great & horrible crimes , dauid touched with remors said , i haue sinned , & nathā presētly without further examinatiō declared vnto him in the name of god that his sins were forgiuen him . thirdly , it can not be prooued by any good & sufficient proofes , that this confession was vsed in the church of god til after fiue or sixe hundred yeares were expired . for the confession which was then in vse , was either publike before the church , or the opening of a publike fault to some priuate person in secret . therfore to vrge sicke men vnto it lying at the point of death , is to lay more burdens on thē , then euer god appointed . and whereas they make it a necessarie thing to receiue the eucharist in the time of sicknes toward death , and that priuatly of the sicke partie alone , they haue no warrant for their practise and opinion . for in the want of the sacrament there is no danger , but in the contempt : and the very contempt it self is a sin which may be pardoned , if wee repent . and there is no reason why wee should thinke that sicke men should be depriued of the cōfort of the lords supper , if they receiue it not in death , because the fruit and efficacie of the sacrament once receiued , is not to be restrained to the time of receiuing , but it extends it self to the whole time of mans life afterward . againe , the supper of the lord is no priuate action , but meerely ecclesiasticall : and therfore to be celebrated in the meeting & assembly of gods people ; as our sauiour christ prescribeth , when hee saith , , do ye this : and paul in saying , when ye come together . but it is alleadged that the israelites did eat the pascal lamb in their houses whē they were in egypt . ans. the israelites had then no libertie to make any publicke meeting for that end : and god commanded that the paschall lamb should be eaten in al the houses of the israelites at one & the same instant : & that in effect was as much as if it had bin publike . againe , they alleadge a canon of the councell of nice ; which decreeth , that men being about to die , must receiue the eucharist , & not a be depriued of the prouision of food necessarie for their iourney . ans. the councell made no decree touching the administration of the sacrament to all men that die , but to such only as fal away frō the faith in persequution , or fell into any other notorious crime , and were thereupon excommunicate , & so remained till death : & either then or somewhat before testified their repentance for their offences . and the canon was made for this end , that such persons might be assured that they were againe receiued into the church , & by this means depart with more cōfort . thirdly it is obiected , that in the primitiue church , part of the eucharist was carried by a lad to serapion an aged man , lying sicke in his bedde . ans. it was indeed the custome of the auncient church from the very beginning , that the elements of bread and wine should be sent by some of the deacons to the sicke , which were absent from the assēbly . and yet neuerthelesse here is no footing for priuate communions . for the eucharist was only then sent , when the rest of the church did openly cōmunicate ; & such as were thē absēt only by reasō of sicknes , & desired to be partakers of that blessed communion , were to be reputed as present . lastly , it is obiected , that it was the māner of men & women in former times a to cary part of the sacramēt home to their houses , and to reserue it till the time of necessitie , as the time of sicknes , and such like . ans. the reseruation of the sacrament was but a superstitious practise , though it be ancient . for out of the administratiō , that is , before it begin , & after it is ended , the sacramēt ceaseth to be a sacrament , & the elements to be elements . as for the practise of thē that vsed to cramme the eucharist into the mouth of them that were diseased , it is not onely superstitious but also very aburd . as for the annoying of the sicke , that is , the annointing of the bodie , specially the organes or instrumēts of the senses , that the party may obtain the remission of his sinnes , and comfort against all the temptatiōs of the diuell in the houre of death , and strēgth more easily to beare the paines of sicknes and the pangs of death , and be againe restored to his corporall health , if it bee expedient for the saluatiō of his soule , it is but a dotage of mans braine , and hath not so much as a shew of reason to iustifie it . the fift of iames is commonly alledged to this purpose , but the annointing there mentioned is not of the same kinde with this greasie sacramēt of the papists . for that anointing of the body was a ceremony vsed by the apostles and others , when they put in practise the miraculous gift of healing , which gift is now ceased . secōdly , that anointing had a promise that the party annointed should recouer his health : but this popish annointing hath no such promise ; because for the most part the persons thus annointed die afterward without recouerie : wheras those which were annointed in the primitiue church alwaies recouered . thirdly , the ancient annointing serued onely for the procuring of health , but this tēds further to the procuring of remission of sins , and strength in tēptation . thus hauing seene the doctrine of the papists , i come now to speake of the true and right manner of making particular preparation before death , which containes three sorts of duties : one concerning god , the other cōcerning a mās own selfe , the third concerning our neighbour . the first cōcerning god , is to seeke to be recōciled vnto him in christ , though we haue bin long assured of his fauour . all other duties must come after in the second place , & they are of no effect without this . now this recōciliatiō must be sought for & is obtained by a renuing of our former faith & repentance : and they must be renued on this māner . so soone as a man shal feele any maner of sicknes to seaze vpon his bodie , he must consider with himselfe whēnce it ariseth : & after serious consideration , he shall finde that it comes not by chance or fortune , but by the prouidence of god. this done , he must go yet furder & cōsider for what cause the lord should afflict his body with any sicknes or disease . and he shal find by gods word , that sicknes comes ordinarily and vsually of sinne . wherefore is the liuing man sorrowfull ? man suffereth for his sinne . it is true indeed , ther be other causes of the wāts of the body , & of sicknes , beside sinne ; and though they be not known to vs , yet they ar known to the lord. hereupon christ when he saw a certaine blinde man , and was demaunded what was the cause of the blindnesse , answered , neither hath this man sinned nor his parents , but that the workes of god should be shewed on him , yet we for our parts , who are to goe not by the secret , but by the reuealed will of god , must make this vse of our sicknes , that it is sent vnto vs for our sinnes . when christ healed the man sicke of the palsy , he saith , be of good comfort , thy sinnes are forgiuen thee : and when he had healed the man by the poole of bethesda , that had bin sicke 38. yers , he bids him sin no more least a worse thing happen vnto him : giuing them both to vnderstand that their sicknes came by reasō of their sinnes . and thus should euery sick man resolue himself . now when we haue proceeded thus farre , & haue as it were laid our finger vpon the right and proper cause of our sicknesse , three things cōcerning our sins must bee performed of vs in sicknes . first , we must make a new examination of our hearts and liues , & say as the israelites said in affliction , let vs search & try our waies , and turne againe to the lord. secondly , we must make a new confession to god of our new & particular sinnes , as god sends new corrections and chastisment . when dauid had the hād of god very heauy vpon him for his sins , so as his very bones & moisture consumed within him , he made confession of them vnto god , and therupon obtained his pardon & was healed . the third thing is to make new praier & more earnest then euer before , with sighes & grones of the spirit , & that for pardon of the same sins , & for reconciliation with god in christ . in the exercise of these 3. duties standes the renouation of our faith & repentance wherby they are increased , quickned , & reuiued . and the more sicknes preuailes and takes place in the bodie , the more should wee be careful to put thē in vre : that spirituall life might increase as temporal life is decaied . when king ezechias lay sicke , as he thought vpon his death-bedde ; he wept as for some other causes so also for his sinnes , and withal he praied god to cast them behind his back . dauid made certain psalmes when he was sick , or at the least vpon the occasiō of his sicknes , as namely , the 6. the 32. the 38. the 39. &c. and they are al psalmes of repētāce : in which we may see how in distresse of the body and mind he renewed his faith & repentāce , heartily bewailing his sinnes & intreating the lord for the pardon of them . manasses , one that fell from god , and gaue himselfe to many horrible sins , when he was taken captiue and imprisoned in babylon , hee prayed to the lord his god , and humbled himselfe greatly before the god of his fathers , and prayed vnto him : and god was intreated of him , and heard his prayer , and brought him againe to ierusalem into his kingdome , and then manasses knew that the lord was god. now looke what manasses did in this tribulatiō , the same thing must we doe in the time of our bodily sicknesse . here i haue occasion to mention a notorious fault that is very common in this age , euen amōg such as haue long liued in the bosome of the church ; and that is this : men now adaies are so far from renuing their faith and repentance , that when they lie sick and are drawing toward death , they must bee catechised in the doctrine of faith and repentance , as if they had beene but of late receiued into the church . whosoeuer wil , but as occasion is offered , visit the sick , shall finde this to be true which i say . what a shame is this , that whē a man hath spent his life & daies in the church for the space of 20. or 30. or 40. yeares , hee should at the very ende of all & not before , begin to enquire , what faith & what repentance is , and how his soule might bee saued ? this one sin argues the great securitie of this age , & the great contempt of god and his word . wel , let al men hereafter in time to come , bee warned to take heede of this exceeding negligence in matters of saluation , and to vse all good means before-hand , that they may be able in sicknesse and in the time of death to put in practise the spirituall exercises of inuocation and repentance . now if so be it fall out that the sicke partie cannot of himselfe renue his owne faith and repentance , he must seeke the help of others . when the man that was sicke of the dead palsie could not go to christ himself , he got others to bear him in his bedde ; & when they could not come neere for the multitude , they vncouered the roofe of the house , and let the bed down before christ : euen so , when sicke men cannot alone by thēselues doe the good duties to which they are bound , they must borrow helpe from their fellowe members ; who are partly by their counsell to put to their helping hand , & partly by their prayers to present them vnto god , and to bring them into the presence of christ. and touching helpe in this case , sundry duties are to be performed . saint iames sets downe foure , two whereof concerne the sicke patient , and other two such as be helpers . the first duty of the sicke man is to send for helpe : where two circumstances must be considered ; who must be sent for , and when . for the first s. iames saith , is any sicke among you ? let him call for the elders of the church . whereby are meant not onely apostles and all ministers of the gospel , but others also ( as i take it ) which were men ancient for yeares indued with the spirit of vnderstanding and praier , and had withall the gift of working miracles and of healing the sicke . for in the primitiue church this gift was for a time so plentifully bestowed on thē that beleued in christ , that souldiers cast out diuels , and parents wrought miracles on their childrē . hēce we may learne , that howsoeuer it be the dutie of the ministers of the word principally to visit and comfort the sicke , yet is it not their duty alone : for it belongs to them also which haue knowledge of gods word , and the gift of prayer . exhort one an other ( saith the holy ghost ) while it is called to day . and againe , admonish them that are disordered , and comfort those that are weake . and indeede in equitie it should be the dutie of euery christian man to cōfort his brother in sicknesse . here wee must needes take knowledge of the common fault of men and women when they come to visit their neighbours and friends they can not speake a word of instruction and comfort , but spend the time either in silence , gazing , and looking on ; or in vttering wordes to little or no purpose saying to the sicke partie , that they are sorie to see him in that case , that they wold haue him to be of good comfort , but wherein , and by what meanes they cannot tel : that they doubt not but that he shall recouer his health and liue with them still , & be merry as in former time : that they will pray for him : whereas al their prayers are nothing else but the apostles creede , or the ten commandemēts , & the lords praier vttered without vnderstanding . and this is the common comfort thar sicke men gette at the hands of their neighbours , whē they come vnto them : and all this comes either because men liue in ignorāce of gods word , or because they falsely thinke that the whole burthen of this dutie lies vpon the shoulders of the minister . the second circumstance is , when the sicke partie must send for the elders to instruct him and pray for him . and that is in the very first place of al before any other helpe be sought for . where the diuine endes , there the physitian must begin : and it is a very preposterous course that the diuine should ther begin where the physitian makes an ende . for till help be had for the soule , and sinne which is the root of sicknes be cured , physicke for the body is nothing . therefore it is a thing much to be disliked , that in all places almost the physitian is first sent for , and comes in the beginning of the sicknes , and the minister comes when a man is half dead , and is then sent for oftentimes , when the sicke partie lies drawing on and gasping for breath , as though ministers of the gospel in these daies were able to worke miracles . the second dutie of the sick partie is to confesse his sins , as s. iames saith , confesse your sinnes one to another , and pray one for another . it will be said , that this is to bring in againe popish shrift . ans. confession of our sinnes , and that vnto men was neuer denied of any : the question only is of the manner and order of making confession . and for this cause wee must put a great difference betweene popish shrift , and the confession of which s. iames speaketh . for he requires onely a confession of that or those sinnes which lie vpon a mans conscience when he is sicke : but the popish doctrine requireth a particular enumeration of al mans sins . again , s. iames inioynes confessiō onely as a thing meete & conueniēt , but the papists as a thing necessarie to the remission of sins . thirdly , s. iames permits that confession be made to any man , & by one man to another mutually ; whereas popish shrift is made onely to the priest . the secōd duty then is , that the sick party troubled in minde with the memory and consideration of any of his sinnes past , or any manner of way tempted by the diuell , shall freely of his owne accord open his case to such as are both able & willing to help him , that he may receiue comfort and die in peace of conscience . thus much of the sick mans duty : now follow the duties of helpers . the first is to pray ouer him , that is , in his presence to pray with him and for him , and by prayer to present his very person and his whole estate vnto god. the prophet elizeus , the apostle paul , & our sauiour christ vsed this manner of praying , when they would miraculously restore temporall life : and therfore it is very meet that the same should be vsed also of vs , that we might the better stirre vp our affection in prayer , and our compassion to the sicke when we are about to intreat the lord for the remission of their sinnes , and for the saluation of their soules . the second duty of him that comes as an helper is to annoint the sicke party with oyle . now this annointing was an outward ceremony which was vsed with the gift of healing , which is now ceased : and therefore i omit to speake further of it . thus much of the duty which the sick man owes to god ; now follow the duties which he is to performe vnto himselfe , and they are twofold : one concernes his soule , the other his bodie . the dutie concerning his soule is , that he must arme & furnish himself against the immoderate feare of present death . and the reason hereof is plaine : because howsoeuer naturally men feare death through the whole course of their liues more or lesse , yet in the time of sicknesse when death approcheth , this naturall feare bred in the bone will most of all shew it selfe , euen in such sort , as it will astonish the senses of the sicke partie ; and sometime cause desperation . therefore it is necessarie that we shold vse meanes to strengthen our selues against the feare of death . the meanes are of two sorts : practises , and meditations : practises are two especially . the first is , that the sicke man must not so much regard death it self as the benefits of god which are obtained after death . he must not fixe his minde vpon the consideration of the pangs and torments of death ; but all his thoughts and affections must be set vpon that blessed estate that is enioyed after death . he that is to passe ouer some great and deepe riuer , must not looke downward to the streame of the water ; but if he would preuent feare , he must set his foote sure & cast his eye to the banke on the further side : & so must he that drawes neere death as it , were , look ouer the waues of death , and directly fixe the eye of his faith vpon eternall life . the second practise is to looke vpon death in the glasse of the gospel , and not in the glasse of the law : that is , we must consider death not as it is propounded in the lawe , and looke vpon that terrible face which the law giueth vnto it ; but as it is set forth in the gospel . death in the law is a curse and the downe-fall to the pit of destruction : in the gospel it is the entrance into heauen : the lawsets forth death as death , the gospel sets forth death as no death , but as a sleepe onely : because it speakes of death as it is altered & changed by the death of christ ; by the vertue whereof death is properly no death to the seruants of god. whē men shall haue care on this manner to consider of death , it will be a notable meanes to strengthen and stablish them against al immoderate feares & terrours that vsually rise in sicknesse . the meditations which serue for this purpose are innumerable ▪ but i wil touch onely those which are the most principall and the grounds of the rest : and they are foure in number . the first is borrowed from the speciall prouidence of god ; namely that the death of euery man , much more of euery childe of god , is not onely foreseene , but also foreappointed of god ; yea the death of euery man deserued and procured by his sins , is laid vpon him by god , who in that respect may be said to be the cause of euery mans death , so saith anna , the lord killeth and maketh aliue . the church of hierusalem confessed that nothing came to passe in the death of christ , but that which the foreknowledge and eternal counsel of god had appointed . and therfore the death also of euery member of christ is foreseene and ordained by the speciall decree and prouidence of god. i adde further , that the very circūstances of death , as the time when , the place where , the manner how , the beginning of sickenes , the continuance & the end , euery ▪ fitte in the sicknes , & the pangs of death are particularly set downe in the counsell of god. the very haires of our heads are numbred ( saith our sauiour christ : ) and a sparrowe lights not on the groūd without the will of our heauenly father . dauid faith excellētly . my bones are not hid from thee , though i was made in a secret place , and fashioned beneath in the earth : thine eyes did see me when i was without forme , for in thy booke were al things written , which in continuance were fashioned , whē there was nine of them before . and he praies to god to put his teares into his bottle . now if this be true , that god hath bottles for the very teares of his seruants , much more hath hee bottles for their blood , & much more doth he respect and regard their paines and miseries with all the circumstances of sicknesse and death . the carefull meditation of this one point is a notable meanes to arme vs against feare and distrust , & impatience in the time of death ; as some examples in this case will easily manifest , i held my tongue & said nothing , saith dauid : but what was it that caused this patience in him ? the cause followes in these words : because thou lord diddest it . and ioseph saith to his brethren : feare not ▪ for it was the lord that sent me before you . marke here how ioseph is armed against impatience and griefe & discontentment by the very consideration of gods prouidence : and so in the same māner shall we be cōfirmed against all feares and sorrowes , and say with dauid , pretious in the sight of the lord is the death of his saints : if this perswasion be once setled in our hearts , that all things in sicknes & death come to passe vnto vs by the prouidence of god , who turnes all things to the good of them that loue him . the second meditation is to be borrowed from the excellent promise that god hath made to the death of the righteous : which is , blessed are they that die in the lord , for they rest from their labours , and their workes follow them . the author of truth that cannot lie hath spoken it . now then let a man but throughly consider this , that death ioyned with a reformed life hath a promise of blessednes adioined vnto it , and it alone will be a sufficient meanes to stay the rage of our affections , and al inordinate feare of death : and the rather if we marke wherein this blessednesse consists . in death we are indeede thrust out of our olde dwelling places , namely these houses of clay & earthly tabernacles of our bodies , wherein we haue made long abode : but what is the ende ? surely that liuing & dying in christ , we might haue a building giuen of god , that is , an house not made with hands , but eternall in heauen , which is vnspeakeable & immortall glory . if a poore man should bee commanded by a prince to put off his torne and beggery garments , and in stead thereof to put on royal and costly robes , it would bee a great reioycing to his heart : oh then what ioyfull newes must this bee vnto all repentant and sorrowfull sinners , when the king of heauen and earth comes vnto thē by death and bids them lay downe their bodies as ragged and patched garments , and prepare thēselues to put on the princely robe of immortalitie ? no tongue can be able to expresse the excellency of this most blessed and happy estate . the third meditation is borrowed from the estate of all thē that are in christ , whether liuing or dying . he that dieth beleeuing in christ dieth not forth of christ but in him , hauing both his body and soule really coupled to christ according to the tenour of the couenant of grace : and though after death body & soule be seuered one from another , yet neither of thē are seuered or disioyned from christ. the coniunction which is once begun in this life remaines eternally . and therefore though the soule goe from the body , & the body it selfe rot in the graue , yet both are still in christ , both in the couenant , both in the fauour of god as before death , & both shal again be ioined togither ; the body by the vertu of the former cōiunctiō being raised to eternall life . indeed if this vniō with christ were dissolued as the cōiunctiō of body & soule is , it might be sōe matter of discomfort and feare , but the foundation and substance of our mysticall coniunction with christ both in respect of our bodies and soules enduring for euer , must needes be a matter of exceeding ioy and comfort . the 4. meditation is that god hath promised his speciall , blessed , and comfortable presence vnto his seruants when they are sicke or dying , or any way distressed . when thou passest thorough the waters , i will bee with thee ( saith the lord ) and through the flouds that they doe not ouerflowe thee : when thou walkest thorough the very fire , thou shalt not be burnt , neither shall the flame kindle vpon thee . now the lord doth manifest his presēce three waies : the first is by moderating and lessening the paines and torments of sicknes & death , as the very words of the former promise doe plainly import . hence it comes to passe that to many men the sorrowes and pangs of death , are nothing so grieuous and troublesome , as the afflictions & crosses which are laid on them in the course of their liues . the second way of gods presence is by an inward & vnspeakable comfort of the spirit , as paul saith , we reioyce in tribulations , knowing that tribulation bringeth forth patience , &c. but why is this reioycing ? because ( saith he in the next words ) the loue of god is shedde abroad in our hearts by the holy ghost . again paul hauing in some grieuous sicknes receiued the sentence of death , saith of himself , that as the sufferings of christ did abound in him , so his consolation did abound through christ. here then we see that whē earthly comforts faile the lord himselfe drawes neere the bed of the sicke , as it were visiting them in his own person , & ministring vnto them refreshing for their soules : with his right hād he holds vp their heads , and with his left hand he embraceth them . the third meanes of gods presēce is the ministery of his good angels , whome the lord hath appointed as keepers and nources vnto his seruants to hold thē vp and to beare them in their armes as nources doe young children , and to be as a guard vnto them against the diuel and his angels . and al this is verified specially in sicknesse , at which time the holy angels are not only presēt with such as feare god , but ready also to receiue and to carry their soules into heauen , as appeares by the example of lazarus . and thus much of the first dutie which a sicke man is to perform vnto himself , namely that he must by all meanes possible arme and strengthen himselfe against the feare of death : now followeth the secōd duty which is concerning the body : and that is that all sicke persons must be careful to preserue health & life till god doe wholly take it away . for paul saith , none of vs liueth to himselfe , neither doth any die to himselfe : for whether we liue , we liue vnto the lord : or whether we die , we die vnto the lord : whether we liue therefore or die we are the lords . for this cause we may not doe with our liues as we will , but we must reserue the whole disposition therof vnto god , for whose glory we are to liue and die . and this temporall life is a most pretious iewell , and as the common saying is , life is very sweet , because it is giuen to man for this end , that he might haue some space of time wherein he might vse all good meanes to attaine to life euerlasting . life is not bestowed on vs , that wee should spend our daies in our lusts & vaine pleasures , but that we might haue libertie to come out of the kingdome of darkenes into the kingdome of grace , and from the bondage of sinne into the glorious libertie of the sonnes of god : & in this respect speciall care must be had of preseruation of life , till god do call vs hence . in the preseruation of life 2. things must bee considered : the meanes , and the right vse of the meanes . the meanes is good & wholesome physicke : which though it be despised of many as a thing vnprofitable & needles , yet must it be esteemed as an ordinance and blessing of god. this appeares because the spirit of god hath giuen approbation vnto it in the scriptures . when it was the good pleasure of god to restore life vnto king ezekias , a lumpe of drie figges by the prophets appointment was laid to his boyle and he was healed . indeede this cure was in some sort miraculous , because he was made whole in the space of 2. or 3. daies , and the third day he went vp to the temple : yet the bunch of figs was a naturall or ordinarie medicine or plaister seruing to soften and ripen tumours or swellings in the flesh . and the samaritane is commended for the binding vp and for the powring in of wine and oile into the woundes of the man that lay wounded betweene ierusalem and iericho . now this dealing of his was a right practise of physicke : for the wine serued to cleanse the wound and to ease the paine within : and oile serued to supple the flesh and to asswage the paine without . and the prophet esay seemes to cōmend this physicke , when he saith , from the sole of the foote there is nothing whole therein , but ●●unds , and swellings , and sores full of corruption : they haue not beene wrapped nor bound vp , nor mollified with oyle . and whereas god did not command circumcision of childrē before the eight day , he followed a rule of physicke obserued in all ages , that the life of the child is very vncerten till the first seauen daies be expired , as we may see by the example of the childe which dauid had by bathsheba which died the seauēth day . and vpon the very same ground heathen men vsed not to name their children before the eight day . thus then it is manifest that the vse of physick is lawfull and commendable . furthermore , that physick may be well applied to the mainetenance of health , speciall care must be had to make choice of such physitions as are knowne to be well learned , and men of experience , as also of good conscience and good religion . for as in other callings , so in this also , there be sundry abuses which may endanger the liues and the health of men . some venter vpon the bare inspection of the vrine , without further directiō or knowledge of the estate of the sicke , to prescribe and minister as shall seeme best vnto thē . but the learned in this faculty plainly a vouch , that this kind of dealing tendes rather to kill then to cure ; and that sundry men are indeed killed thereby . for iudgment by the vrine is most deceitfull : the water of him that is sicke of a pestilent feauer euen vnto death , looks for substance and colour as the water of a whole man : and so doth the water of them that are sicke of a quartane or of any other intermitting feauer ; specially if they haue vsed a good dyet from the beginning : as also of them that haue the pleuresie , or the inflammatiō of the lungs , or the squinancie , oftentimes when they are neare death . now then considering the waters of such as are at the point of death , appeare as the vrines of haile and sound men ; one and the same vrine may foresignifie both life and death , and be a signe of diuers , nay of contrarie diseases . a thinne , crude , and pale vrine in them that be in health , is a tokē of want of digestion : but in them that are sicke of a sharpe or burning ague , it betokens the frensie , & is a certen signe of death . againe , others there bee that thinke it a small matter to make experiments of their deuised medicines vpon the bodies of their patients , wherby the health which they hoped for is either hindered or much decayed . thirdly , there be others which minister no physick at any time , or vse phlebotomie without the direction of iudiciall astrologie : but if they shall follow this course alwaies , they must needs kill many a man. put the case that a man full bodied is taken with a pleurisie , the moone being in l●one , what must be done ? the learned in this art say , he must presently be let blood : but by astrologie a stay must be made , till the moone be remooued from leo to the house of the sunne : but by that time the impostume wil be so much encreased by the gathering togither of the humors , that it can neither be dissolued nor ripened : and by this meanes the sicke partie wanting helpe in time , shall die either by inflammation , or by the consumption of the lungs . againe , when a man is sicke of the squinancie , or of the feauer called synaichus , the moone then being in malignant aspects with any of the infortunate planets ( as astrologers vse to speake ) if letting of blood be deferred till the moone be freed from the foresaid aspects , the partie dies in the meane season . therefore they are farre wide that minister purgations and let blood no otherwise then they are counselled by the constitution of the starres , whereas it is a farre better course to consider the matter of the disease , with the disposition & ripening of it ; as also the courses and simptomes and crisis thereof . this beeing so , there is good cause that sicke men should as well be carefull to make choise of meete phisitians to whom they might commend the care of their health , as they are carefull to make choise of lawyers for their worldly suites , and diuines for cases of conscience . furthermore , all men must here be warned to take heede , that they vse not such meanes as haue no warrant . of this kinde are all charmes or spels , of what words soeuer they consist : characters and figures either in paper , wood , or waxe : all amulets , and ligatures , which serue to hang about the necke or other parts of the bodie , except they be grounded vpon some good naturall reason ; as white peonie hung about the necke , is good against the falling sicknes : and woolfe dung tied to the bodie is good against the cholicke , not by any inchantment , but by inward vertue . otherwise they are all vaine and superstitious : because neither by creation , nor by any ordināce in gods word , haue they any power to cure a bodily disease . for words can doe no more but signifie , and figures can doe no more but represent . and yet neuerthelesse these vnlawfull and absurde meanes are more vsed & sought for of common people , then good physicke . but it stands all men greatly in hand in no wise to seeke forth to inchanters , and sorcerers , which indeede are but witches and wizzards , though they are commonly called cunning or wise men and women . it were better for a man to die of his sicknes , then to seeke recouery by such wicked persons . for if any turne after such as worke with spirits , and after soothsayers , to goe an whoring after them , the lord will set his face against them , and cut them off from among his people . when ahazia was sicke , he sent to baalzebub to the god of ekron to know whether he should recouer or no : as the messengers were going , the prophet elias met them , and saide , goe and returne to the king which sent you , and say vnto him , thus saith the lord , is it not because there is no god in israel , that thou sendest to inquire of baalzebub the god of ekron ? therefore thou shalt not come downe from thy bed on which thog art gone vp , but shalt die the death . therefore such kinde of helpe is so farre from curing any paine or sicknes , that it rather doubleth them and fasteneth them vpon vs. thus much of the meanes of health : now followes the maner of vsing the meanes ; concerning which , three rules must be followed . first of all , he that is to take physicke , must not onely prepare his body , as physitians doe prescribe ; but he must also prepare his soule by humbling himselfe vnder the hand of god in his sicknesse for his sinnes , and make earnest praier to god for the pardon of them before any medicine come in his body . nowe that this order ought to be vsed appeares plainely in this , that sicknes springs from our sinnes as from a root , which should first of all be stocked vp , that the braunches might more easily die . and therefore afa commended for many other things , is blamed for this by the holy ghost , that he sought not to the lord , but to the physitians , & put his trust in them . oftentimes it comes to passe , that diseases curable in themselues , are made incurable by the sins and the impenitēcie of the partie : and therefore the best way is for them that would haue ease , whē god begins to correct them by sicknes , then also to begin to humble themselues for all their sinnes , and turne vnto god. the second rule is , that when we haue prepared our selues , and are about to vse physicke , we must sanctifie it by the word of god and praier , as we do our meate and drinke . for by the word we must haue our warrant , that the medicines prescribed are lawfull and good ; and by praier wee must intreate the lord for a blessing vpon them , in restoring of health , if it be the good will of god. the third rule is , that wee must carrie in mind the right & proper ende of physicke , least we deceiue our selues . we must not therefore thinke that physicke serues to preuent olde age or death it selfe . for that is not possible , because god hath set downe that all men shal die and be changed . and life consists in a temperature and proportion of natural heat and radical moisture , which moisture beeing once consumed by the former heat , is by arte vnrepairable ; and therefore death must needs follow . but the true ende of physicke is to continue and lengthen the life of man to his naturall period ; which is when nature , that hath bin long preserued by all possible meanes , is now wholly spent . now this period , though it can not be lengthened by any skill of man , yet may it easily be shortned , by intemperance in diet , by a drunkennes , and by violent diseases . but care must be had to auoide al such euils , that the little lamp of corporall life may burne till it goe out of it selfe . for this very space of time is the very day of grace and saluation : & whereas god in iustice might haue cut vs off and haue vtterly destroyed vs , yet in great mercie he giues vs thus much time , that we might prepare our selues to his kingdome : which time when it is once spent , if a man would redeeme it with the price of ten thousand worlds he cannot haue it . and to conclude this point touching physicke , i will here set downe two especiall duties of the physitian himselfe . the first is , that in the want and defect of such as are to put sicke men in minde of their sinnes , it is a duty specially concerning him , he being a member of christ , to aduertise his parties that they must truely humble themselues , and pray feruently to god for the pardon of all their sinnes : and surely this dutie would be more commonly practised then it is , if all physitians did consider that oftentimes they want good successe in their dealings , not because there is any want in arte , or good will , but because the partie with whome they deale is impenitent . the second duty is , when he sees manifest signes of death in his patient , not to depart concealing them , but first of all to certifie the patient therof . there may bee and is too much nicenes in such concealements , and the plaine truth in this case knowne , is very profitable . for when the partie is certen of his end , it bereaues him of all confidence in earthly things , & makes him put all his affiance in the meere mercie of god. when ezechias was sicke , the prophet speakes plainely to him , and saith , set thine house in order : for thou must die , and what good wee may reape by knowing certainly that we haue receiued the sentence of death , paul sheweth when he saith . we receiued the sentence of death in our selues , because we should not trust in our selues , but in god that raiseth the dead , hauing thus seene what bee the duties of the sicke man to himselfe , let vs now see what bee the duties which hee oweth to his neighbour ; and they are two . the first is the dutie of reconciliation , whereby hee is freely to forgiue all men , and to desire to be forgiuen of all . in the olde testament , when a man was to offer a bullocke or lambe in sacrifice to god , he must leaue his offering at the altar , and first go and bee reconciled to his brethren , if they had ought against him : much more then must this be done , when we are in death to offer vp our selues , our bodies and soules , as an acceptable sacrifice vnto god. question . what if a man cannot come to the speech of them with whome he would be reconciled ? or if he doe , what if they will not be reconciled ? answ. when any shall in their sicknesse seeke and desire reconciliation , and cannot obtaine it , either because the parties are absent , or because they will not relent ; they haue discharged their conscience , and god will accept their will for the deede . as put case , a man lying sicke on his death bedde , is at enmitie with one that is beyond the sea ; so as he cannot possibly haue any speech with him , if he would neuer so faine , how shall he stay his minde ? why , he must remember that in this case , a will and desire to be reconciled , is reconciliation it selfe . the second duty is , that those which are rulers & gouernours of others , must haue care & take order that their charges committed to them by god , be left in good estate after their death : & here come three duties to be handled ; the first of the magistrate , the second of the minister , the third of the master of the family . the magistrates duty is , before he die to prouide , as much as he can , for the godly & peaceable estate of the towne , citie , or common-wealth : and that is done partly by procuring the maintenance of sound religion and vertue , and partly by establishing of the execution of ciuil iustice and outward peace . examples of the practise in gods word are these . whē moses was an hundred and twentie yeare old , and was no more able to go in and out before the people of israel , he called them before him , and signified that the time of his departure was at hand , and thereupon tooke order for their wel-fare after his death . and first of all , he placed iosua ouer thē in his stead , to be their guid to the promised land : secondly , he giues special charge to all the people , to be valiant & couragious against their enemies , and to obey the commandements of god. and iosua followes the same course . for he calls the people togither , & tells thē that the time of his death is at hand , & giues them a charge to be couragious , and to worship the true god : which done , hee endes his daies as a worthy captaine . when king dauid was to goe the way of all flesh , and lay sicke on his death-bed ; he placed his owne son salomon vpon his throne , and gaue him charge , both for maintenance of religion , and exequution of iustice . the duty of ministers when they are dying is , as much as they can , to cast and prouide for the continuance of the good estate of the church ouer which they are placed . consider the example of peter : i will ( saith he ) indeauour alwaies , that yee also may be able to haue remembrance of these things after my departure . if this had bin wel obserued , there could not haue bin such aboundance of schismes , errours , and heresies as hath beene , and the church of god could not haue suffered so great hauocke . but because mē haue had more care to maintaine personal successiō , then the right succession , which standes in the doctrine of the prophets and apostles : therefore wolues haue come into the roomes of faithfull teachers , & the apostasie , of which paul speaks , hath ouerspread the face of the church . thirdly , housholders must set their families in order before they die , as the prophet esay saieth to ezechiah . set thine house in order : for thou must die . for the procuring of good order in the family after death , two things are to bee done . the first concernes this life , and that is to dispose of landes and goods . and that this may be well and wisely done ; if the will be vnmade , it is with godly aduise and counsell to be made in the time of sicknesse ; according to the practise of auncient & worthy mē . abrahā before his death makes his will , & giues legacies : so did isaac ; and iacob , in whose last will and testament are contained many worthy blessings and prophesies of the estate of his childrē . and christ our sauiour when he was vpon the crosse prouided for his mother , specially commending her to his disciple iohn whom hee loued . and indeede this dutie of making a will , is a matter of great weight and importance : for it cuts off much hatred and contention in families , and it staies many suites in lawe . it is not therefore alwaies a matter of indifferencie , which may be done or not done , as many falsely thinke , who vpon blinde and sinister respects abstaine from making wils , either because their wealth should not bee knowne , or because they would haue their decaied estate to be concealed ; or because they feare they shall die the sooner if the will be once made . now though the making of wils belong to another place and professiō , yet so much may be spoken here as the holy ghost hath vttered in the word : and that i wil reduce to certaine rules . the first is , that the will must be made according to the law of nature , and the written word of god , and the good and wholesome positiue lawes of that kingdom or cuntry wherof a man is a member . the will of god must be the rule of mans will. and therefore the will that is made against any of these , is faultie . the second is , that if goods euill gotten be not restored before , they must euen then be restored by will , or by some other way . it is the practise of couetous mē to bequeath their soules when they die to god , & withall to bequeath their goods euill gotten to their children & friends ; which in all equitie should bee restored to them to whom they belong . quest. howe if a mans conscience tell him that his goods be euill gotten , and he knowes not where , or to whome to make restitution ? ans. the case is common , & the answer is this : when he is known whom thou hast wronged , restore to him particularly : if the partie be vnknown , or dead , restore to his executors or assignes , or to his next kin : if there be none , yet keepe not goods euill gotten to thy selfe , but restore to god , that is , in way of recompence and ciuil satisfaction , bestow them on the church or common-wealth . the third rule is , that heads of families must principally bestowe their goods on their owne children ▪ and them that be of their kindred . this man ( saith god to abraham of eleazar a straunger ) shall not be thine heire , but the son which shal come of thy loynes . and this was gods commaundemēt to the israelites , that when any man dies , his sonne should be his heire , & if he haue no sonne , then his daughter : & if he haue no daughter , then his brethren : and if he haue no brethren , then his fathers brethren : and if that there be none , then the next of the kinne whosoeuer . and paul saith , if ye be sonnes , then also heires : and againe , he that prouides not for his owne , and namely , for them of his houshold , is worse then an infidell . therefore it is a fault of any man to alienate his goods or lands , wholly & finally from his blood and posteritie . it is a thing which the very law of nature it selfe hath condemned . againe , it is a fault to giue all to the eldest , and nothing in respect to the rest ; as though the eldest were borne to be gentlemen , & yonger brethren borne to beare the wallet . yet in equitie the eldest must haue more then any ; euen because he is the eldest , & because stocks and families in their persons are to be maintained ; and because there must alwaies be some that must be fitte to doe speciall seruice in the peace of the common weale , or in the time of warre : which could not be , if goods should be equally parted to al. the fourth and last rule is , that no will is of force till the testatour be dead , for so long as he is aliue , he may alter and change it . these rules must be remembred , because they are recorded in scripture : the opening of other points & circumstances belongeth to the profession of the law . the second dutie of the master of the familie , concerneth the soules of such as be vnder his gouernment : and that is to giue charge to them , that they learne , beleeue , and obey the true religion , that is , the doctrine of saluation set downe in the writings of the prophets & apostles . the lord himselfe cōmends abraham for this : i knowe abraham , saith he , that he will command his sonnes , and his houshold after him , that they keepe the way of the lord to doe righteousnes and iudgement . and dauid giues salomon on his death-bed a most notable & solemne charge , the summe and substance whereof is , to know the god of his fathers , and to serue him : which beeing done , he further commends him to god by prayer : for which purpose the 72. psal . was made . this practise of his is to be followed of all . thus gouernours , when they shall carefully dispose of their goods , and giue charge to their posteritie touching the worship of god , shall greatly honour god dying as well as liuing . hitherto i haue intreated of the two-fold preparatiō which is to goe before death : now follows the second part of dying-well , namely , the disposition in death . this disposition is nothing els but a religious and holy behauiour specially towards god , when we are in , or neare the agonie and pang of death . this behauiour containes three speciall duties . the first is , to die in or by faith . to die by faith is , whē a man in the time of death doth with all his heart rely himselfe wholly on gods speciall loue and fauoure and mercie in christ , as it is reuealed in the word . and though there be no part of mans life void of iust occasions whereby we may put faith in practise , yet the speciall time of all is the pang of death , when friends , and riches , and pleasures , and the outward senses , & temporall life , & all earthly helpes forsake vs. for then true faith maketh vs to go wholly out of our selues , and to despaire of comfort and saluation in respect of an earthly thing ; & with all the power & strength of the heart , to rest on the pure mercie of god. this made luther both thinke and say , that men were best christians in death . an example of this faith we haue in dauid , who when he sawe nothing before his eies but present death , the people intending to stone him , comforted him at that very instant ( as the text saith ) in the lord his god. and this comfort he reaped , in that by faith he applied vnto his own soule the mercifull promises of god ; as he testifieth of himselfe : remember ( saith he ) the promise made to thy seruant , wherein thou hast caused me to trust . it is my comfort in trouble : for thy promise hath quickned me . againe , my flesh failed and my heart also , but god is the strength of my heart , and my portion for euer . now looke what dauid here did , the same must euery one of vs do in the like case . when the israelites in the wildernes were stung with fierie serpents , and lay at the point of death , they looked vp to the brasen serpent which was erected by the appointment of god , and were presently healed : euen so when any man feeles death to drawe neere , & his fierie sting to pierce the heart , he must fixe the eye of a true and liuely faith vpon christ , exalted and crucified on the crosse , which beeing done , he shal by death enter into eternall life . now because true faith is no dead thing , it must be expressed by especiall actions ; the principall whereof is inuocation , wherby either praier or thanksgiuing is directed vnto god. when death had seazed vpon the body of iacob , he raised vp himselfe , and turning his face towards the beddes head , leaned on the toppe of his staffe by reason of his feeblenes , and praied vnto god : which praier of his was an excellent fruite of his faith . iobs wife in the middest of his affliction said vnto him to very good purpose . blesse god and die . i knowe and graunt that the words are commonly translated otherwise , curse god and die : but ( as i take it ) the former is the best . for it is not like that in so excellent a familie , any one person , much lesse a matrone and principall gouernour thereof , would giue such lewde and wretched councell ; which the most wicked man vpon earth , hauing no more but the light of nature , would not once giue , but rather much abhorre and condemne . and though iob call her a foolish woman , yet he doth it not because shee went about to perswade him to blaspheme god ; but because shee was of the minde of iobs friends , and a thought that he stood to much in a conceit of his owne righteousnes . now the effect & meaning of her councell is this : blesse god , that is , husband , no doubt thou art by the extremitie of thine affliction at deaths doore ; therefore begin now at length to lay aside the great ouerweening which thou hast of thine owne righteousnesse , acknowledge the hand of god vpon thee for thy sins , confesse them vnto him giuing him the glorie , pray for the pardon of them , & ende thy daies . this counsell is very good and to bee followed of all : though it may be the applying of it ( as iob well perceiued ) is mixt with follie . here it may be alleadged , that in the pangs of death men want their senses and conuenient vtterance , and therefore that they are vnable to pray . ans. the very sighes , sobs , and grones of a repentant and beleeuing heart , are praiers before god , euen as effectuall , as if they were vttered by the best voice in the world . praier stands in the affection of the heart , the voice is but an outward messenger therof . god lookes not vpon the speech , but vpon the heart . dauid saith , god heares the desire of the poore : againe , that he will fulfill the desires of them that heare him : yea , their very teares are loud and sounding praiers in his eares . againe , faith may otherwise be expressed by the last wordes , which for the most part of them that haue truly serued god , are very excellent and comfortable and full of grace : some choise examples whereof i will rehearse for instructions sake and for imitation . the last words of iacob were those , whereby as a prophet he foretolde blessing and curses vpon his children : and the principall among the rest were these , the scepter shall not depart from iuda , and the lawgiuer from betweene his feete , till shilo come : and , o lord , i haue waited for thy saluation . the last wordes of moses are his most excellent song set downe , deut. chap. 32. and the last words of dauid were these , the spirit of the lord spake by me , and his word was in my tongue : the god of israel spake to me , the strength of israel said , beare rule ouer men , &c. the words of zacharias the son of iehoida , when he was stoned were , the lord looke vpon it and require it . the last words of our sauiour christ when he was dying vpon the crosse , are most admirable , and stored with aboundance of spiritual grace . 1. to his father he saith , father , forgiue them , they know not what they doe . 2. to the thiefe , verily i say vnto thee , this night shalt thou be with mee in paradise . 3. to his mother , mother , behold thy son : and to iohn , behold my mother . 4. and in his agonie , my god , thy god , why hast thou forsaken mee ? 5. and earnestly desiring our saluation , i thirst . 6. and when he had made perfect satisfaction , it is finished . 7. and when bodie and soule were parting , father , into thy hands i commend my spirit , the last words of steuen were , 1. behold , i see the heauens open , and the sonne of man standing at the right hand of god 2. lord iesus receiue my spirit . 3. lord lay not this sinne to their charge . of polycarpe , thou art a true god without lying , therefore in all things i praise thee , and blesse thee , and glorifie thee by the eternall god & high priest iesus christ thine onely beloued sonne , by whome and with whome , to thee , and the holy spirit , be all glorie now and for euer . of ignatius , i care not what kinde of death i die : i am the bread of the lord and must be grounde with the teeth of lyons , that i may be cleane bread for christ , who is the bread of life for mee . of ambrose , i haue not so led my life among you as if i were ashamed to liue : neither doe i feare death , because we haue a good lord. of augustine , 1. he is no great man that thinkes it a great matter that trees and stones fall and mortall men die . 2. iust art thou , o lord , & righteous is thy iudgement . of bernard , 1. an admonition to his brethren that they would grounde the anchor of their faith and hope in the safe and sure port of gods mercie . 2. because ( saith he ) as i suppose i cannot leaue vnto you any choise examples of religion , i commend three to be imitated of you , which i remember that i haue obserued in the race which i haue run as much as possibly i could . 1. i gaue lesse heed to mine own sense & reason then to the sense and reason of other men . 2. when i was hurt , i sought not reuenge on him that did the hurt . 3. i had care to giue offence to no man , and if it fell out otherwise , i tooke it away as i could . of zwinglius , when in the field he was wounded vnder the chin with a speare ; o what hap is this ? go to , they may kill my bodie , but my soule they cannot . of oecolampadius . 1. an exhortation to the ministers of the church to maintaine the puritie of doctrine , to shewe forth an example of honest and godly conuersation , to be constant & patiēt vnder the crosse . 2. of himselfe . whereas i am charged to be a corrupter of the truth . i weigh it not : now i am going to the tribunall of christ and that with good conscience by the grace of god , and there it shall bee manifest that i haue not seduced the church . of this my saying & contestatiō , i leaue you as witnesses , and i confirme it with this my last breath . 3. to his children , loue god the father : & turning himself to his kinsfolks : i haue boūd you ( saith he ) with this contestation : you ( which they heare and haue desired ) shall doe your indeauour , that these my children may be godly , and peaceable , and true , 4. to his friend comming vnto him , what shall i say vnto you ? newes , i shall be shortly with christ my lord. 5. beeing asked whether the light did not trouble him , touching his breast , there is light enough , saith he . 6. he rehearsed the whole one & fiftie psalme with deepe sighes frō the bottome of his breast . 7. a litle after , saue me lord iesus . of luther , my heauenly father , god and father of our lord iesus christ , & god of all comfort , i giue thee thanks that thou hast reuealed vnto me thy son iesus christ , whom i haue beleeued , whom i haue professed , whome i haue loued , whome i haue praised , whome the bishop of rome and the whole companie of the wicked persecuteth and reuileth . i pray thee my lord iesus christ receiue my poore soule : my heauenly father , though i be taken from this life , and this bodie of mine is to be laid downe , yet i know certēly , that i shall remaine with thee for euer , neither shall any be able to pull me out of thy hand . of hooper , o lord iesus son of dauid haue mercie on me and receiue my soule . of annas burgius , forsake me not o lord , least i forsake thee . of melancthon , if it be the will of god i am willing to die , and i beseech him that he will graunt me a ioyfull departure . of calvine . 1. i held my tongue because thou lord hast done it . 2. i mourned as a doue . 3. lord thou grindest me to powder but it suffi●ceth me because it is thy hand , of peter martyr , that his body was weake , but his minde was well : that hee acknowledged no life or saluation but only in christ , who was giuen of the father to bee a redeemer of mankinde : and when hee had confirmed this by testimonie of scripture , he added , this is my faith in which i will die : and god will destroy them that teach otherwise . this done , he shooke hāds with all and said , farewell my brethren and deare friends . it were easie to quote more examples , but these fewe may bee in stead of many : & the summe of al that godlymē speake in death is this : some enlightned with a prophetical spirit foretell things to come , as the patriarkes iacob and ioseph did ; and there haue bin some which by name haue testified who should very shortly came after them , and who should remaine aliue , and what should be their condition : some haue shewed a wonderfull memorie of things past , as of their former life , and of the benefits of god ; & no doubt it was giuen them to stirre vp holy affections and thanksgiuing to god : some againe rightly iudging of the change of their present estate for a better , doe reioyce exceedingly , that they must be translated from earth to paradise : as babylas martyr of antioch , when his head was to be chopped off , returne ( saith he ) o my soule vnto thy rest : because the lord hath blessed thee : because thou hast deliuered my soule from death , mine eies from teares , and my feete frō falling , i shall walke before iehoua in the land of the liuing . and some others spake of the vanity of this life , of the imaginatiō of the sorrowes of death , of the beginnings of eternall life , of the comfort of the holy ghost which they feele , of their departure vnto christ. quest. what must we thinke if in the time of death such excellent speeches bewanting : and in stead thereof idle talke be vsed ? answ. we must consider the kinde of sicknesse whereof mē die , whether it be more easie or violent : for violent sicknesse is vsually accompanied with frensies , and with vnseemely motions and gestures , which we are to take in good part euen in this regard , because we our selues may be in the like case . thus much of the first duty which is to die in faith : the second is to die in obedience : otherwise our death cannot be acceptable to god , because wee seeme to come vnto god of feare and constraint , as slaues to a master , and not of loue as children to a father . now to die in obedience is , when a man is willing & readie and desirous to goe out of this world whensoeuer god shall call him , and that without murmuring or repining , at what time , where , and when it shall please god. whether we liue or die , saith paul we doe it not to our selues but vnto god ; and therefore mans dutie is to be obedient to god in death as in life . christ is our example in this case , who in his agonie praied father , let this cup passe frō me , yet with a submission , not my will , but thy will be done : teaching vs in the very pangs of death to resigne our selues to the good pleasure of god. when the prophet tolde king ezechias of death , presently without all manner of grudging or repining hee addressed himselfe to praier . we are commanded to present our selues vnto god as freewill offerings , without any limitation of time , and therefore as well in death as in life . i conclude then that we are to make as much conscience in performing obedience to god in suffering death , as wee doe of any conscience in the course of our liues . the third dutie is to render vp our soules into the handes of god , as the most faithfull keeper of all . this is the last duty of a christian , and it is prescribed vnto vs in the example of christ vpon the crosse , who in the very pangs of death when the dissolution of bodie & soule drewe on said , father into thy hands i commend my spirit , and so gaue vp the ghost . the like was done by steuen , who when he was stoned to death , said , lord iesus receiue my spirit . and dauid in his life time beeing in daunger of death vsed the very same words that christ vttered . thus we see what be the duties which we are to perform in the very pangs of death , that we may come to eternall life . some men will happily say , if this be all , to die in faith and obedience and to surrender our soules into gods hands , we will not greatly care for any preparatiō before-hand , nor trouble our selues much about the right manner of dying well : for we doubt not , but that when death shall come , we shall be able to performe all the former duties with ease . answer . let no man deceiue himselfe by any false perswasiō , thinking with himselfe that the practise of the foresaid duties is a matter of ease : for ordinarily they are not , neither can bee performed in death , vnles there be much preparation in the life before . hee that will die in faith must first of all liue by faith : and there is but one example in all the whole bible of a man dying in faith that liued without faith ; namely , the thiefe vpon the crosse . the seruants of god that are indued with great measure of grace do very hardly beleeue in the time of affliction . indeed when iob was afflicted hee said , though the lord kill me , yet will i trust in him : yet afterward , his faith beeing ouercast as with a cloude , he saith , that god was become his enemy , & that he had set him as a marke to shoote at : & sundrie times his faith was oppressed with doubting and distrust . how then shall they that neuer liued by faith nor inured themselues to beleeue ; bee able in the pang of death to rest vpon the mercie of god. againe , he that would die in obedience , must first of all leade his life in obedience : hee that hath liued in disobedience can not willingly and in obedience appeare before the iudge when hee is cited by death the sergeant of the lord : he dies indeed , but that is vpon necessitie , because he must yeeld to the order and course of nature as other creatures doe . thirdly , hee that would surrender his soule into the hands of god must bee resolued of two things : the one is that god can ; the other is , that god will receiue his soule into heauen and there preserue it till the last iudgement . and none can be resolued of this except he haue the spirit of god to certifie his conscience that he is redeemed , iustified , sanctified by christ , and shall bee glorified . hee that is not thus perswaded , dare not render vp and present his soule vnto god. when dauid said , lord into thy handes i commend my spirit : what was the reason of this boldnesse in him ? surely nothing else but the perswasion of faith , as the next wordes import : for thou hast redeemed me . o lord god of truth . and thus it is manifest , that no man ordinarily can performe these duties dying , that hath not performed them liuing . this beeing so , i doe againe renew my former exhortation , beseeching you that ye would practise the duties of preparation in the course of your liues , leading them daily in faith and obedience , and from time to time commending your selues into the hand of god , and casting all your workes vpon his prouidence . they , which haue done this haue made most happie and blessed endes . enoch by faith walked with god , as one that was alwaies in his presence , leading an vpright and godly life , and the lord tooke him away that he should not see death . and this which befell enoch , shall after a sort befall them also that liue in faith and obedience : because death shal be no death , but a sleepe vnto them , and no enemie but a friend to bodie and soule . on the contrary let vs consider the wretched & miserable endes of them that haue spent their daies in their sinnes without keeping faith & a good conscience . the people of the old world were drowned in the flood ; the filthy sodomites and gomorrheans were destroyed with fire from heauen ; dathan and abiram with the company of core were swallowed vp of the earth , core himselfe ( as it seemes by the text ) being burnt with fire : wicked saul and achitophel and iudas destroy themselues . herod is eaten vp of wormes and gaue vp the ghost : iulian the apostata smitten with a dart in the field , died casting vp his blood into the ayre & blaspheming the name of christ. arius the hereticke died vpon the stoole scouring forth his very entralls . and this very age affoards store of like examples . hoffemeister a great papist , as he was going to the councill of ralisbone to dispute against the defēders of the gospel , was suddenly in his iourney preuented by the hand of god , and miserably died with horrible roaring and crying out . in the vniuersitie of louaine , guarlacus a learned papist falling sicke , when he perceiued no way with him but death , he fell into miserable agonie and perturbation of spirit , crying out of his sinnes how miserably he had liued , and that hee was not able to abide the iudgement of god , & so casting out words of miserable desperation saide , his sins were greater then they could be pardoned , and in that desperation ended his daies . iacobus latromus of the same vniuersitie of louaine , after that he had beene at bruxels , and there thinking to doe a great acte against luther and his fellowes , made an oration before the emperour so foolishly and ridiculously that he was laughed to scorne almost of the whole court : then returning frō thence to louaine againe , in his publike lecture he fell into open madnesse , vttering such wordes of desperatiō and blasphemous impietie , that other diuines which were present , were faine to carie him away as he was rauing , and to shut him into a close chamber . from that time to his very last breath , he had neuer any thing else in his mouth , but that he was damned and reiected of god , and that there was no hope of saluation for him , because that wittingly and against his knowledge , he withstood the manifest truth of gods word . crescentius the popes legat and vicegerent in the councell of trent ; was sitting all the day long vntill darke night in writing of letters to the pope : after his labour when night was come , thinking to refresh himselfe , he began to rise ; and at his rising , behold there appeared to him a mightie blacke dogge of an huge bignesse , his eyes flaming with fire , & his eares hanging low downe well neare to the grounde , which beganne to enter in and straight to come towardes him , and so to couch vnder the boord . the cardinall not a little amazed at the sight thereof , somewhat recouering himselfe called immediately to his seruants which were in the outward chamber next by , to bring in a candle and to seeke for the dogge . but when the dogge could not be found there nor in any other chamber about , the cardinall thereupon stricken with a sudden conceit of minde , immediately fel into such a sicknesse , whereof his physitians which he had about him could not with all their industrie and cunning cure him : and thereupon he died . steuen gardiner , when a certaine bishop came vnto him and put him in minde of peter denying his master , answered againe that he had denied with peter , but neuer repented with peter , and so ( to vse m. foxes words ) stinkingly and vnrepentantly died . more examples might be added , but these shall suffice . againe , that we may be further induced to the practise of these duties , let vs call to minde the vncertentie of our daies : though we now liue , yet who can say that he shall be aliue the next day or the next houre ? no man hath a lease of his life . now marke , as death leaues a man , so shall the last iudgement finde him : and therefore if death take him away vnprepared , eternall damnation followes without recouerie . if a thiefe be brought from prison either to the barre to bee arraigned before the iudge , or to the place of execution , he will bewaile his misdemeanour past , and promise all reformation of life ; so be it , he might be deliuered , though he be the most arrant thiefe that euer was . in this case we are as fellons or theeues : for we are euery day going to the barre of gods iudgement , there is no stay or standing in the way , euen as the ship in the sea continues on ▪ his course day & night whether the marriners be sleeping or waking : therefore let vs all prepare our selues and amende our liues betime , that in death wee may make a blessed ende . ministers of the gospel doe daily call for the performance of this dutie : but where almost shal we finde the practise & obedience of it in mens liues & conuersations ? alas , alas , to lend our eares for the space of an houre to heare the will of god is common ; but to giue heart & hand to doe the same , is rare . and the reason hereof is athād : we are al most grieuous sinners , & euery sinner in the tearmes of scripture is a foole : and a principall part of his folly is to care for the things of this world and to neglect the kingdome of heauen , to prouide for the body & not for the soule , to cast and fore-cast howe we may liue in wealth and honour , and ease , and not to vse the least fore-cast to die well . this folly our sauiour christ noted in the rich man that was carefull to inlarge his barnes , but had no care at all for his ende or for the saluation of his soule . such a one was achitophel , who ( as the scripture tearmes him ) was as the very oracle of god for councell , being a mā of great wisedome & forecast in the matters of the cōmon wealth and in his owne priuate worldly affaires : and yet for all this he had not so much as common sense and reason , to consider howe he might die the death of the righteous , & come to life euerlasting . and this folly the holy ghost hath noted in him . for the text saith , when he saw that his counsell was despised , he sadled his asse , and arose , & went home into his cittie , and put his houshold in order , and went and hanged himselfe . and the fiue foolish virgins contented themselues with the blasing lamps of a bare profession , neuer seeking for the horne of lasting oyle of true and liuely faith , that might furnish and trimme the lampe both in life and death . but let vs in the feare of god , cast off this damnable folly , first of all seeking the kingdome of god and his righteousnesse , and leading our liues in faith and obedience that we may die accordingly . and thus much of the first point of doctrine , namely , that there is a certen way whereby a man may die well : now i come to the second . whereas therefore salomon saith , that the day of death is better then the day of birth , we are furder taught that such as truly beleeue themselues to be the children of god , are not to feare death ouermuch . i say ouermuch ; because they must partly feare it , and partly not . feare it they must for two causes : the first , because death is the destructiō of humane nature in a mans owne selfe & others : and in this respect christ feared it without sinne ; and we must not feare it otherwise then we feare sicknes , and pouertie , and famine , with other sorrows of body and minde , which god will not haue vs to despise or lightly to regard , but to feele with some paine , because they are corrections & punishments for sinne . and he doth therfore lay vpon vs paines & torments , that they may be feared and eschewed : and that by eschewing them we might further learne to eschewe the cause of them , which is sin : and by experience in feeling of paine ; acknowledge that god is a iudge and enemie of sinne , and is exceeding angrie with it . the second cause of the feare of death , is the losse of the church or common-wealth , when we or others are depriued of them which were indeede or might haue beene an helpe , stay , & comfort to either of them , and whose death hath procured some publike or priuate losse . againe , we are not to feare death , but to be glad of it , and that for many causes . first of al , in it we haue occasion to shewe our subiection and obedience which we owe vnto god , when he cals vs out of this world , as christ said , father not my will , but thy will be done . secondly , all sinne is abolished by death , and we thē cease to offend god any more as we haue done . thirdly , the dead body is brought into a better condition then euer it was in this life , for by death it is made insensible , and by that meanes it is freed from all the miseries and calamities of this life ; & it ceaseth to be either an actiue or passiue instrument of sinne , whereas in the life time it is both . fourthly , it giues the soule passage to rest , life , and celestiall glorie , in which wee shall see god as he is , perfectly know him , and praise his name for euer , keeping without intermission an eternall sabboth , therefore paul saith , i desire to bee dissolued and bee with christ , for that is best of all . fiftly , god exequutes his iudgements vpon the wicked , and purgeth his church by death . nowe in all these respects , godly men haue cause not to feare and sorrowe , but to reioyce in their owne death and the death of others . thirdly , if the day of death be so excellēt , yea a day of happinesse , then it is lawfull to desire death , and men doe not alwaies sinne in wishing for death . paul saith , i desire to be dissolueds and againe , o miserable man , who shall deliuer me from this bodie of death ? yet this desire must not bee simple , but restrained with certen respects ; which are these : first , death must bee desired so farre forth as it is a meanes to free vs from the corruption of our nature ; secondly , as it is a meanes to bring vs to the immediate fellowship of christ & god himselfe in heauen . thirdly , death may bee lawfully desired in respect of the troubles & miseries of this life , two caueats beeing obserued : the first , that this desire must not be immoderate : the second , it must bee ioyned with submission and subiection to the good pleasure of god. if either of these bee wanting , the desire is faulty ; & therefore iob , and ieremie , and ionas failed herein , because they desired death beeing carried away with impatience . on the contrarie also a man may desire a continuāce of life . ezechias praied and desired to liue , when he heard the message of present death , that hee might doe seruice to god. and paul desired to liue , in regard of the philippians , that hee might further their faith , though in regard of himselfe to die was aduantage to him . lastly , if death ioyned with reformatiō of life be so blessed , then the death of the vnbeleeuing and vnrepentant sinner is euery way cursed & most horrible . reasons are these : first , it is the destruction of nature , and the wages of their sins . secondly , in it there is no comfort of the spirit to be found , no mitigatiō of paine , & no good thing that may counteruaile the miseries thereof . thirdly , that which is the most fearefull thing of al , bodily death is the beginning of eternall death , desperation , and infernall torment , without hope of deliuerance . therefore as i began so i ende , haue care to liue well , and die well . finis . an addition , of things that came to my minde afterward . the last combate with the diuell in the pang of death , it oftentimes most dangerous of all . for then he will not vrge men to desperation , knowing that by this meanes he shall stir them vp to resist hm : but hee labours with them , that they would not resist him when hee assaults them , and by this means hee endeauours to extinguish hope : and this thing is not done in any other tēptation in which faith or hope alone are impugned , whereas in this they are both impugned togither . this must be thought vpon , for whē the diuels temptation is , not to resist his temptation ; it is most deceitfull of all : and it is more easie to ouercome the enemie that compels vs to fight , then him that disswades vs from it . the temptation of m. iohn knox in time of his death is worth the marking . he lay on his death-bed silēt for the space of foure houres , very often giuing great sighes , sobbes , and grones , so as the stāders by well perceiued that hee was troubled with some grieuous temptatiō : and when at length hee was raised in his bedde , they asked him how hee did , and what was the cause of his much sighing , to whom hee answered thus ; that in his life he had indured many combates and conflicts with satan , but that now most mightily the roaring lyon had assaulted him : often ( said he ) before he set my sinnes before mine eies , often he vrged me to desperation , often hee laboured to intangle me with the delights of the world , but beeing vanquished by the sword of the spirit , which is the word of god , hee could not preuaile . but now hee assaults me an other way : for the wily serpent would perswade me , that i shall merit eternal life for my fidelitie in my ministerie . but blessed bee god which brought to my minde such scriptures , whereby i might quench the fiery darts of the deuill , which were , what hast thou that thou hast not receiued , and , by the grace of god , i am that i am : and , not i , but the grace of god in me : and thus beeing vanquished he departed when thou art tempted of satan & sees no way to escape , euen plainly close vp thine eies , and answer nothing , but commend thy cause to god. this is a principall point of christian wisedome , which wee must follow in the houre of death . if thy flesh tremble , and feare to enter into an other life , and doubt of saluatiō ; if thou yeeld to these things , thou hurtest thy selfe : therefore close thine eyes as before , & say with s. steuen , lord iesus into thy hands i commend my spirit , and then certenly christ will come vnto thee with all his angels , and be the guider of thy way . luther . notes, typically marginal, from the original text notes for div a09461-e300 ezec. 33.11 vers. 10 , isa. 45 , 6. ose. 13.6 . 1. tim. 5.6 . eph. 2.5 . psal. 6.4 . esa. 38.10 . psal. 23.4 . 1. kin. 8.15.3 luk. 2.29 . apoc. 14.23 . 2. cor. 12.7 . rom. 7.24 . psal. 119.136 . psal. 120.5 . 1. kin. 19.4 . isa. 57.1 . 2. kin. 22.30 1. cor ii . 23 . phil. 1. i. kin. i0 . 8 . isa. 57.2 . gen. 18.27 . luk. 11.17 . in epist. psal. 39.4 . psa. 90.10 . reu. 20.6 ▪ col. 1 ▪ ●3 . ioh. 17. phil. 2. rom 4. rom. 8.14 . ioh 5.24 . math. 7.21 . 1. cor. 15.31 morspost crucem minor est . eccles. 9.10 gal. 6.10 . 2. sam. 12 ●2 luk. 22.19 . 1. cor. 12 , 10. can. 12. a frau dari viatico . euseb. l. 6. c. 36. a b●sil . epi. ad caes. tert. lib. 2. ad vxor . hier. in apol. pro lib. in iob. conc. carth. 3. can . 6. lam. 3.36 . ioh. 9 , 2. math. 9.2 . ioh. 5.14 . lam. 3.40 . psal. 32.5 . 2. chro. 33.12.13 . mark. 2. iam. 5.14 . tertul. de corona milit . ca. 11. & de idol . c. 11. heb. 3.13 . 2. thess. 5.11.14 . iam. 5.6 . 2 kin. 4.32 . act. 20.10 . ioh. 11.14 . 1. sam. 2.6 act. 4.28 . psal. 139.15.16 . psal 56.8 . psa. 39.10 . gen. 42. psal 116.13 . apoc. 14.13 2. cor. 5 . 1● rom. 5 35. 2. cor. 1 5. cant. 2.9 . psal. 30. rom. 14.5.8 . 2. kin. 10.7 . gal. l. 1. d● art . curatiua , cap. 6. luk. 10 . 3● valles . de sac . philos . c. 88. isa. 1.6 . arist. de hist. ani· l. 7. cap. 1. forrest . de vrin iudiciis lib. 3. lang. l. 2. epist. 41. lang. lib. 1. epist. ●3 . se ganiuettus called amcus medico●●m . gal. l. 6. & 10 de simp. medic . leuit. 20.6 ● . kin. ● . 6 . 2. chr. 16 . 1● 1 , tim. 4.3 . a intercu●aneus carni fex . 2. cor. 1.9 . deut. 31.1 . ios. 25. 1. kin. 2.2 . 1. pet. 1.15 . act. 20.29 . 2. thes. 2.1 . isa. 38.1 . gen. 17. & 9. & 49. gen. 7. ● . num. 27. ● 17. rom ▪ 8.17 . ● . tim. 5.8 . plato . de repub. l. 2. ●rist . pol. l. ● cap. 8. heb. 9.15 . gen. 18.19 . 1. kin. 2. read all . ● . sam. 30. ● . 〈◊〉 . 49.50 ps. 73.26 . ioh. 3.14 . heb. 11 22 iob. 2.9 . a doest thou continue yet in thine vp sightnes ? v. 9. ps. 10.17 . & 145.19 . gen. 49. v. 10. v. 18. sam. 23. chro. 24.2 . luk. 23.24 ●ers . 43. ●oh . 19.26 . ●7 . mat. 27.46 . ioh. 19 . ●0 ver . 30. luk. 23.48 . act. 9.56 . 59 60 eus. 4. c. 15. eus. l. 3. c. 30. paulinus in ●ita cius . possid . in vita aug. c. 8. oswold mycon . gen. 50 , 24. ps. 11 6 , 7.8 . rom. 14.17 . luk. 15. act· 7. psal. 3.5 . ●sal . 31.5 . heb. 11.5 . numb . 16.32 . & psal. 106.17 . illyric de fide . fox booke of acts and monumēts . luk. 11. 2. sam. 17.23 . isa. 38.18 . phil. 1.24 , 25. notes for div a09461-e6950 lib. de obitu knoxi . a treatise of mans imaginations shewing his naturall euill thoughts: his want of good thoughts: the way to reforme them. framed and preached by m. wil. perkins. perkins, william, 1558-1602. 1607 approx. 189 kb of xml-encoded text transcribed from 120 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-11 (eebo-tcp phase 1). a09465 stc 19751 estc s100455 99836295 99836295 555 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. a09465) transcribed from: (early english books online ; image set 555) images scanned from microfilm: (early english books, 1475-1640 ; 1356:06) a treatise of mans imaginations shewing his naturall euill thoughts: his want of good thoughts: the way to reforme them. framed and preached by m. wil. perkins. perkins, william, 1558-1602. piersonn, thomas. [12], 229 [i.e. 227], [1] p. printed by iohn legat, printer to the vniuersitie of cambridge. and are to be sold in pauls churchyard at the signe of the crowne by simon waterson, [cambridge] : [1607] dedication signed: thomas piersonn. pages 32-33, 36-37, 52-53, 56-57, 60-61, 63, 66 and 69 misnumbered 34-35, 37-38, 54-55, 58-59, 62-63, 61, 64 and 66; 24-25 missing in number only. some print faded and show-through. reproduction of original in the cambridge university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets 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creation partnership web site . eng christian life -early works to 1800. good and evil -early works to 1800. 2004-07 tcp assigned for keying and markup 2004-07 aptara keyed and coded from proquest page images 2004-08 rachel losh sampled and proofread 2004-08 rachel losh text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion a treatise of mans imaginations . shewing his naturall euill thoughts : his want of good thoughts : the way to reforme them . framed and preached by m. wil. perkins . matth. 12. 33. either make the tree good , and his fruit good , or els make the tree euill , and his fruit euill . printed by iohn legat , printer to the vniuer sitie of cambridge . 1607. and are to be sold in pauls churchyard at the signe of the crowne by simon waterson . ¶ to the right worshipfull s. thomas holcroft knight , with the vertuous lady elizabeth his wife : grace , and peace . that waightie charge of salomon ( right worshipfull ) to euery sonn of wisdome , for the a keeping of his heart aboue all watch and ward , may well perswade vs , that some matters of great importance depend thereon : among many ( because my gates may not be great before so small a citie ) i will touch one . there is a strange desire , not of earthly but of spirituall powers : after the possession of mans heart : god saith , b , my sonne giue me thy heart ; and to him indeed the right belongs : yet thorough mans transgressiō satan hath got such hold therof , that vnlesse it be by diuine power hee will not be kept out ; & though we heare not satans voice , yet his c dealing bewraies his meaning , that aboue all things in man he desires the heart . once hee stroue about a dead mans body , d but doubtles his purpose therein was to haue set vp an idoll for himselfe in the hearts of the liuing . but what is mans heart that it should be so desired ? surely in substance little , but for imployment almost infinite : it is a treasure e whereout man bringeth all his actions good , or evill : it is a temple wherin is either the arke of god , or dagon for the deuill : yea , it is a f pallace wherein dwelleth , and a throne whereon sitteth either christ , or satan , the g king of glory , or the h prince of darknes : and i he that keeps possession will there excercise dominion . neither may we thinke that one heart wilsuffer both these ; k no man can serue two masters ; god will haue all or none ; l if any part be shared from him , in high dispeasure he leaues the rest , and so the whole falls to the deuil . now sith the case standeth thus with mans heart , doth it not neerly cōcerne euery one to know his owne estate in this behalfe : to wit ; what kind of treasury , whose temple ; whose pallace and throne his heart is , that if all be wel he may reioyce , & so keepe it for the lord ; if otherwise , then seeke redresse betime . to this purpose serues this present treatise : wherein as in a glasse may first be seene , the fearfull state of mans naturall heart , full frought with euill thoughts , void of good consideration and so most fit for satan : then after doe those blessed meanes appeare , whereby mans naturall heart may be reformed , to become the temple of god , the seat of grace , and a m bed of spices for the welbe loued to feed vpō . and these are points of that importance , that whosoeuer neglecteth them , may say farewell grace ; & bid adue to god himselfe : for in the hart , if at all in man , ●ust these be seated . now the publishing hereof being cōmitted vnto me , i present the same vnto your worships , and vnder your protection desire to commend it to the church of god. it would too much enlarge my gates to annex the manifold reasons which mooue me to this choise on your behalfe ; onely this i pray ; ( that seeing it is the first fruits of my labours in this kind wherein i had full power of free choise in my dedicatiō ) it may intimate to you both , mine vnfained hearts desire of that ever-lasting good i wish vnto your soules ; and also testifie in part my thankful mind for your manifold fauours to me , and mine who depend vpon you . now god almighty blesse your worships with your children and familie , according to your seuerall necessities of his mercie and goodnes , for soule and body , in this life and for euer . cambridge . aug. 20. 1606. your worships in the lord thomas piersonn . to the reader . know ( good reader ) that for my furtherance in the publishing of this tract at , i had the authors owns draught of the plat-forme of it ; beside two perfect copies of all his sermons . i haue for plainesse sake devided it into chapters and sections : for the better effecting whereof , i was constrained to transpose two of the vses , otherwise i doubt not , but euery one that heard it preached , will iudge me to haue dealt faithfully with the god●y author . the lord blesse it to thy good . ¶ the contents of this treatise . chap. i. the vnfolding of the text whereon the treatise is grounded . pag. 1. chap. ii. the illnesse of mans naturall thoughts : and how they may be knowen . pag. 19. chap. iii. mans naturall euil thoughts concerning god. pag. 30. chap. iv. mans naturall thoughts concerning his neighbour pag. 101. chap. v. mans natural thoughts concerning himselfe pag. 122. chap. vi. mans naturall want of good thoughts or consideration ; with the fruit thereof . pag. 152. chap. vii . the vse of the doctrine of mans natural imaginatiōs . pag. 165. chap. viii . rules for the reformation of evill thoughts . pag. 184. chap. ix . of spirituall considerations concerning god. pag. 201. chap. x. of spirituall consideration concerning our selues . pag. 218. gen. 8. 21. and the lord said in his heart , i will henceforth curse the earth no more for mans cause : for the imagination of mans heart is euill euen from his youth . chap. i. the vnfolding of the text , by way of preparation to the treatise . in the former part of this chapter , moses hath faithfully related the drying of the waters after the stood ; and noahs sacrificing vnto god , with gods acceptance thereof . now in this verse and the next , he recordeth such lawes and decrees as god made with noah touching the restauration of nature perished by the flood ; as well for the sparing of the creatures from such like destruction , as for the continuance of his prouidence in needefull times and seasons , meete for their future preseruation . these wordes containe the first of these lawes : wherein we may obserue three points ; moses his preface to this law ; the law it selfe ; and the reason thereof . i. the preface ; and the lord said in his heart : these words must not be taken properly , for god hath not an heart as man hath , neither speaketh he as man doth ; but hereby is meant , that god determined and set downe with himselfe this law and decree . in this phrase of speech , note this one thing : if it had pleased him , god could haue spoken to man by a voice , the hearing whereof would haue confounded him : but as here we see , he doth abase himselfe , and as it were lay aside his honour and might , and speaketh vnto vs after the manner of men , euen to the capacitie of the most simple . which teacheth vs , that it is the good will and pleasure of god , that not onely the learned , but euen the vnlettered and most ignorant should knowe and vnderstand the holy scripture : for els he would neuer haue penned them in a phrase & style that doth so well accord to the capacitie of the simple . ii. point . the decree it selfe : i will henceforth curse the ground no more for mans cause . this is the peremptorie lawe of god touching the restauration of nature : wherein are contained two things : first what god hath done : secondly , what god will not doe hereafter . the thing that god hath done is , the cursing of the earth : for he saith , i will curse no more : implying that he once cursed it . in this obserue , that god may truly be said to be a cause of curses , and to curse his creatures : not onely for that he doth ordaine and decree all curses , but also because he inflicteth them vpon the creatures : yet so as the same is alwaies most iustly deserued by sinne , before it be inflicted of the lord. and so must gods cursing of the earth be vnderstood in this place , as a fruit of his wrath for the sinne of man : accordingly god is said directly to a create euill , because whatsoeuer afflictions , curses , and punishments are in the world , they are ordained and inflicted by god vpon the creatures for the sinne of man. this plainly confuteth the common opinion of ignorant people , who hold that all good things , as peace , wealth , ioy , and felicitie , come from god : but all euill , as affliction , calamitie , curses , & iudgements , come from the deuill , and god onely suffereth thē . this is a most erroneous and blind conceipt , which filleth many a soule with much anguish and impatience : for what comfort can he haue in the time of trouble , that is perswaded it commeth wholly from the deuill , and the hand of god is not therein ? we therefore must learne to reforme this opinion , and know that crosses , and troubles come from god. this dauid knew well , and therefore when shemi cursed him , and railed on him , he forbad ab●shai to touch him , because ( saith he ) b what if ( or , it may be ) god hath bid him curse dauid : so ioseph telleth his brethren , who most traiterously sold him into egypt , that c the lord sent him before them . secondly , here consider the impulsiue cause that moued god to curse the earth by a flood : it was not in the earth , but in men : i wil henceforth curse the earth no more for man , that is , for mans sinnes . in the newe testament there are two especiall sinnes recorded for which god sent this curse : first , carnall securitie . they were choaked with worldly cares , and drowned in earthly pleasures : in the daies of noah , they did eat , and drinke , marrie , and giue in marriage , matth. 24. 38. secondly , the contempt of the gospell in the ministerie of noah , who preached an hundred and twentie yeares vnto them , while the arke was in building , but they were disobedient , as d s. peter saith , following their owne pleasures and delights . whereby it appeares that these two sinnes , securitie , and contempt of the gospel , are most grieuous sinnes : for these brought destruction not onely vpon all mankind ( noah and his familie excepted ) but euen vpon all creatures that liued by breath . now looke as these sinnes were in the old world , euen so are they rife in this last age ; according to the prophecie of our sauiour christ , e as it was in the daies of noah , so shall it bee in the daies of the son of man : and as this is the state of the whole world , so it is the state of this our church ; most men are drowned in the pleasures of this world , & choked with the cares thereof : for howsoeuer they will heare the gospell preached yet few apply their hearts to beleeue the same , shewing forth the power therof by repentāce frō dead works , & amendment of life in new obedience . but we must know , that if these two sins brought a curse , euen destruction vpon the old world , then no doubt they will bring a fearfull curse vpon this age , though not by water , yet some other way that shall countervaile the flood , and therefore we must lay these things to our hearts , that vnles we abandon securitie , and worldly lustes and withall doe repent and beleeue at the preaching of the gospell , we shall see that gods heauie curse will fall vpon vs ; for if we match the old world in sinne , wee must not looke to come behinde them in iudgements . the second thing in this decree is , what god will not doe hereafter , namely : curse the earth any more : this must be vnderstood of that particular curse , which the lord laide on the earth by waters , when he drowned the world : for the generall curses that were laid vpō the ground , and on mankind for adams sinne , remaine still , and shall not be taken quite away till the end of the world : so that the meaning of this lawe is , that the lord will no more drowne the whole earth for the sinne of man by a flood . here then wee see the cause why the sea being as raging and stirring as euer it was , doth notwithstanding keepe it selfe within it boundes , and not ouerflow the world : and why the clowdes beeing as full of water , as euer they were doe not powre downe more floods vpon the earth to destroy it . surely it is by vertue of this particular lawe , and decree of god , whereunto the sea and clowds become obedient , i will henceforth curse the earth no more . and here we haue iust occasion to take knowledge and veiw of our owne wretched and damnable estate how we are sold vnder sinne : for howsoeuer we were created blessed , and happie , yet by our fall in adam we are become far worse then any earthly creature ; for each creature in his kind , as the sunne , the moone , and starres , the sea , & cloudes , & all other obey the commandement of god : but man of all creatures hauing lawes giuen him of god to keepe , rebelleth in breaking the same , and to him it is meate and drinke by nature to liue in the transgression of gods commandements : thus by comparing our selues with the brute creatures , we may learne to humble our selues , and to be abashed when we see them which were made to serue vs , to goe before vs in obedience to the lawes of our creator . iii. point . the reason of gods decree , in these words ; for the imagination of mans heart is euil , euen from his youth . at the first this reason may seeme very strange , that god should no more curse the earth for man , because the imagination of his heart is euill ; in all likelihood god should haue saide the contrarie , i will still curse the earth because the imaginations of mans heart are euill ; for so he saith , chap. 6. vers 5. 6. that seeing all the imaginations of the thoughts of mans heart were onely euill continually , therefore hee would destroy the man from the earth , and from man to beast , & euery creeping thing : howe can both these stand together ? ans. thus ; in the sixt chapter the lord saith , he wil once destroy the world by water , because of the wickednes of the imaginations of man● heart : and here he saith , he will not proceed to curse the earth againe and againe by the same punishment , because the imaginations of mans heart are euill , euen from his youth ; as if hee should say , i haue once drowned the worlde for the wickednes of mans inventions , but if i should thus proceede to deale with man according to the wicked imagination of his heart , i must bring euery yeare a new flood vpō the earth , because i see the frame of mans heart is euill continually . here then obserue , that god in the preseruation of mankind doth temper and moderate his iustice by mercie : for if he should deale according to mans deserts hee should euery day bring curses vpon him ; yea , so soone as a man is borne hee should be destroyed ; but god dealeth not so rigorously , hee mingleth mercy with iustice , whereby the whole frame of heauen and earth , the state of man and all societies doe stand : that which habacuke prayed for , a in iustice , or wrath remember mercie , the lord hath performed euer since the flood , yea since the fall of adam . there bee three great and weightie causes , which mooued god to temper iustice with mercie for the preseruation of mankinde and other creatures : first that hereby hee might shew his patience & long suffering towards the vessells of wrath , ( as the apostle b speaketh ) that is , towards such as will not repent , that at the last day they may bee most iustly condemned : secondly , that there may bee a companie of men vpon earth which may worshipe god ; for god hath speciall care of his owne glorie among men , and therefore tempers iustice with mercie in their preseruation , that they might glorifie him : psal. 130. vers . 4. there is mercie , or pardon with thee , that thou maist bee feared ; that is , wheras ( oh lord ) thou mightest in iustice throwe all men to hell suddenly , yet in mercie thou pardonest the sinnes of some , for this end that they might worship thee : feare being put for worship and obedience . thirdly , and principally , that the elect , and chosen of god might bee gathered ; for god in his eternall counsell , and decree hath appointed and set downe a certaine number of men vnto whom hee will giue eternall life , and for their cause doth hee spare the whole worlde from daylie destruction : but when that number shall bee accomplished , then shall heauen , and earth goe together , and the worlde shall bee no more . and here by the way , this third cause of the continuance of nature , must teach vs our dutie ; to wit , that seeing it pleaseth god in mercie to giue vs liberty to liue a space of time in this worlde , some twentie , some thirtie , ●ome fourtie or fiftie yeares , and that for this ende that heerein wee might bee fitted for his kingdome , when as in the rigour of his iustice hee might haue cast vs to hell in our mothers wombe , or so soone as we were borne , wee therefore must bee carefull not to despise this long-suffering & patience of god , but rather labour in the feare of god , that it may become * salvation vnto vs , by our conscionable endeauour in all such meanes vnto the ende , as hee hath sanctified for the working of the graces of life in the hearts of his children . and thus much for the reason in generall . chap. ii. sect. 1. the illnesse of mans naturall cogitations . that wee may the better perceiue in this reason the state of man in respect of his naturall imaginations , the words are more particularly to be vnfolded . for the imaginations of mans heart , &c. the heart in scripture is taken sundrie waies : sometimes for that fleshie part of man in the middle of the bodie , which is the fountaine of vitall blood : sometime , for the soule of man : sometime , for the faculties of the soule : and sometime for the middle of any thing , as d the heart of the sea , e the heart of the earth , that is , the middle thereof . heere it is taken for the vnderstanding facultie of the soule , whereby man vseth reason : which s. paule calleth f the spirit of the minde . by imaginations , hee meaneth the frame , or framing of the heart . and this is taken two waies : of some , for the naturall disposition of the vnderstanding after the fall of man : of others , for that which the minde and vnderstanding by thinking frameth , plotteth , and deuiseth ; that is , for the effect thereof . wee may take it both waies , yet i rather approoue the latter : for chap. 6. 5. the lord saith , hee wil once destroy all flesh ; and giueth this reason , for the frame and thought of mans heart is euill continually . where by thoughtes or imaginations can nothing else bee meant , but that which is deuised and plotted in the thoughtes of mans heart : so salomon speaking of an heart which god hateth , saith , it is framing or thinking thoughtes of wickednes . prov. 6. 18. by mans heart , we must not vnderstand the heart of some particular persons , as of those that liued in the old world alone , but of all men generally : man beeing put for whole mankind . is euill , that is , it imagineth , and thinketh that which is against the lawe of god : from his childhood ; that is , so soone as he beginneth to thinke , to reason or conceiue of any thing , so soone doth hee imagine & conceiue that which is euill : so that the whole meaning is this , the minde & vnderstanding part of man is naturally so corrupt , that so soone as he can vse reason : he doth nothing but imagine that which is wicked , and against the lawe of god. the words thus explaned containe in them two maine points touching the frame of mans heart by nature . the first is this ; the imagination and conceite of euery man is naturally euill . this appeareth not onely in this place , but else where . rom. 8. 5. the wisdome of the flesh is ( not an enemie , but emnitie against god. againe , such as the fountaine is , such are the streames that flowe thence ; but our minde and vnderstanding the fountaine of our thoughts , is by nature sinfull ; g to the impure their mindes , and consciences are defiled ; and againe , h of our selues we are not able to thinke a good thought ; and therefore the thoughtes that come from thence must needes also bee corrupt : mans imagination stands in thoughts ; the vnderstanding deviseth by thinking : and these thoughts of the imagination are all naturally wicked : i from the heart : ( saith christ ) proceede evill thoughts : and salomon saith , the thoughts of the wicked ( as all men are by nature ) are an abhom , nation to the lord. sect. 2. howe the naturall thoughts of man may be knowne . seeing that naturall imagination is practised by euill thoughtes , wee must something consider of the naturall thoughts of man : and herein handle these two poynts : f●rst , whether the thoughtes of man may bee knowne ; secondly , what the naturall thoughts of man be . for the first ; there are two waies to knowe mans thoughts : either directly without meanes , or indirectly by meanes . the first way is proper to god alone : for no creature in heauen or earth can immediately and directly know the thoughts of man : this salomon confesseth in his notable praier to god , 1. king , 8. 39. thou onely knowest the thoughts of all the children of men . ierem. 17. 9. the heart is deceitfull and wicked aboue all things ; who can know it ? ver . 10. i the lord search the heart , and trie thereines . the second way to knowe mens thoughts is indirectly , and by meanes : which be three , by instinct from god ; by reuelation from the scripture ; and by signes . first , by an extraordinarie instinct : so did k elisha disclose the king of syrias counsell to the king of israell : and by the same meanes , he tolde his seruant l gehezi what he did behind his back , when he tooke gifts of naaman the assirian . and so did m peter tell ananias and saphyra of their false conueyances with the money that they tooke for their possession . and yet here we must vnderstand that when god reuealed these secret thoughts to men , it was onely in some things at some times , and for some speciall causes : wherevpon nathan was faine to reuoke his counsell , which hee gaue to dauid for the building of the house of god , n when he knew the will of god more perfectly . and so was elias deceiued , when he said he was left alone , of all israel that serued god : for o god told him hee had reserued seuen thousand , that neuer bowed the knee to baal , which elias knew not . secondly , mens thoughts may be known by revelation from scripture : for therin that spirit speaketh euidently which knoweth the frame of the heart : and hence it is , that in the ministerie of this word the thoughts of naturall men , are made manifest . 1. corint . ●4 . 25. thirdly , mans thoughts are knowne by signes ; as speeches , and actions : thus peter knew the o heart of simon magus ; and paul the heart p of elimas . and thus may any mā know the thoughts of another , euē as he may know the tree by his fruit , and the fountain by his streame . besides these three are two other meanes added whereby to know mens thoughts : one by the papists , and an other by the astrologians . the papists say , the saints in heauē know mens thoughts , not directly of them-selues , but by reflectiō in the glasse of the trintie . but this is a meere forgery of their own , which isaia neuer knew , saying thus of the saints departed ; o abraham is ignorant of vs , and israel knoweth vs not , but thou lord art our redeemer . and the saints vnder the altar crie , p how long lord , how long wilt thou not iudge and auenge our blood on them that dwell on the earth ? giuing vs to vnderstand that they are not so sharpe sighted , as by the glasse of the trinitie to see into the day of the last iudgement , and therfore not into the thoughts of mens hearts . so that there are onely three waies to know the thoughts of men : and so they may be knowne . chap. iii. of mans naturall thoughts concerning god. hauing found that the thoughts of man may be knowne ; we come now to see what be the naturall cogitations of euerie sinfull man. although they be almost infinite in themselues , yet they may be reduced to three heads . they either concern god , or a mans neighbour , or els , a mans owne selfe . of this thought ; there is no god. touching god , there be in man foure capitall euill thoughts . first , that there is no god : which as it is first in order , so it is the most notorious , and vile damnable thought that can be in a naturall man. and that this is one of the thoughts of man naturally , appeareth by the expresse testimonie of god himselfe , who knoweth the thoughts of man better then man doth . r the wicked thinketh alwaies there is no god. and againe , s the foole hath said in his heart , there is no god. touching this thought , obserue these foure points . first , in whome it is : secondly , how a man by thinking should denie god : thirdly , what is the fruit of this thought , and fourthly the examination of our hearts touching this thought . for the first : we must not thinke that this wicked thought is onely in some notorious and hainous sinners ; but it is in the corrupt minde and imagination of euery man that commeth of adā naturally , not one excepted , saue christ alone : so the foole of whome david t speaketh must be taken , not for some speciall sinner , but for euery man that liueth vncalled & without repentance , how ciuill so euer his life be other waies ; though some shame restraine his tongue from vttering it , yet by nature his corrupt heart is prone to thinke there is no god this is made euidēt by s. paul , u who going about to prooue that al men are sinners by nature , aleadgeth for his proofe diuers testimonies of scripture and particularly out of these two psalmes before cited : whereby he giues vs to vnderstand , that the foole there mentioned , must be vnderstood of euery naturall man. but it will be said , that it is ingrafted in mans nature to hold and thinke there is a god , & therefore euery man doth not denie god in his heart . ans. we must know that these two thoughts , there is a god , and there is no god , may be , and are both in one and the same heart : the same mā that by the light of nature thinketh there is a god , may by that corruption & darkenes of mind that came by adams fall , thinke there is no god : for two contraries beeing not in the highest degre , may be in one and the same subiect : as light and darkenesse in the same house : heate , and cold in the same body . ii. point howe doth a man by thinking denie god in his heart ? ans. two waies first , by turning the true god into an idol of mans braine : secondly , by placing somewhat that is not god in the roome of the true god. for the first , the imagination of euery man naturally , without further light from the word of god , doth turne the true god into an idoll : and therefore paul saith of the galatians , that before , their vocation , x they did seruice to them which were no gods ; and of the ephesians , that y they were without god in the world : euen because they did not in their mindes conceiue of god aright , and accordingly worship him , though the wiser sort amongst them did acknowledge one god the creator of heauen and earth . and therefore david saith plainely , that z all the gods of the gentiles are idols , or vanities : nay , as the apostle saith , deuills . 1 , cor. 10. 20. that which the gentiles sacrifice , they sacrifice vnto deuills & not vnto god. now mans mind turneth the true god into an idoll , by three notorious thoughts , which are the roote of many damnable sinnes in this life , first , by thinking that god is not present in all places , whereby god is robbed of his attribute of omni-presēce : for the true god being infinite must be in all places ; which when the heart of man denieth , it imagineth god to be such a one as he is not , & so turneth him into an idoll ; and that man naturally thinketh thus of god the scripture is plain , iob. 22. 12. 13. wicked men are brought in speaking of god , as though he were shut vp in heauen , & had nothing to do in the world : is not god on high in the heauen ? and behold the height of the starres how high they are . how should god know ? can he iudge , &c. so the psalmist expresseth the thoughts of the wicked in their practise of sinne , god hideth away his face , & wil neuer see : & the lord shall not see . psal. 94. 7. yea they who seeke the deepe to hide their counsell from the lorde , whose workes are in darkenes , say , who seeth vs ? who knoweth vs ? isay. 29. 15. secondly , by thinking there is no prouidence of god , whereby hee ordereth and disposeth all thinges in the world particularly : that this is an other naturall thought the psalmist sheweth plainly , bringing in the wicked man , saying thus of god , god hath forgotten , he hideth his face , and he shall not see . and the prophet zephanie bringeth in the sinner speaking thus of god , that he doth neither good , nor euill . thirdly , by thinking there is no iustice in god ; this is done when men imagin with themselues , that albeit they proceede in the practise of sinne , yet god will not punish them according to the threatning of his word ; if we doubt whether such an imagination be in mans heart read deut. 29. 19 , 20. where moses directly forbiddeth the people to say in their hearts . i shall haue peace though i walke in the stubbornes of my heart ; this is that g blessing of a mans selfe in sinne , which dauid chargeth vpon the couetous , and wicked . thus they sinne that h put far away the evill day ; and say , the euill shall not come . hereby god is robbed of his iustice , and made a god all of mercie such a one as will not punish sinne , and so indeed is made an idoll of mans brain . the second way whereby a man denyeth god in thought is by placing in the roome of the true god , an idoll of his owne braine : this men doe , by thinking some other thing beside the true god to bee their chiefest good : thus voluptuous men make i their bellie their god : and couetous men make k riches their god by placing their felicitie in pleasure , and in riches : for looke what a man thinketh to bee the best thing in the worlde for him , that is his god , though it bee the devill himselfe , or any other creature . and for this cause is the devill called the god of the world , because the men of this world iudge their owne courses , wherin they serue the deuill , the best thing in the worlde for them , yea farre better then the seruice of god , & therfore giue their hearts thereto : for affection followeth opinion , & that which a man affecteth most , hee must needes thinke best of ; and therefore what a man affecteth most , that maketh hee to become his god , so that iudging other things beside the true god to be best for him , he must needs place thē in the roome of the true god , & so in his imagination donie god. iii. point . what is the fruite of this thought : for thereby wee shall best iudge , what a cursed thing this is , to thinke there is no god : this thought bringeth forth the most notorious sins that can be , euē atheisme it selfe ; which is a sinne whereby men sundrie waies deny god : and it is two-fold , either in practise , or in iudgement . atheisme in practise is that sinne wherby men deny god in their deedes , liues , and conversations ; & so declare this thought . this is a most horrible sinne , and a huge burthen to the whole earth ; and yet many that liue in the bosome of the church are fouly tainted heerewith . this atheisme in practise hath three speciall branches : hypocrisie , epicurisme , and witchcraft . hypocrisie is a sinne whereby men worship the true god , but yet in a false manner , giving vnto god the outwarde action , and hold backe from him the true worship of the heart . epicurisme is a sinne wherby men contemne god , and giue themselues wholie to their pleasures , spending their time in eating , drinking , and other delightes and not seeking or fearing god : and this is the sinne of the richer sort in this age : witchcraft or magicke is that sinne wherby men renounce the true god and betake themselues to the aide , counsell , & helpe of the deuill , either by himselfe , or in his instruments : this is a large sinne , and a great part of atheisme , and many are taynted with this sinne , either because they are practisioners of witchcraft , or else doe seeke helpe of such . atheisme in iudgement is that sinne , whereby in opinion and perswasion of heart men denie god. and this likewise hath three degrees : first , when men hold and accordingly worshippe the true god , creator of heauen and earth , but yet so as they conceiue of , and worship him otherwise then hee hath reuealed himselfe in his word . to this first degree wee must referre the three great religions of the turke , of the iewe , and of the papists : for as they stand at this day , they are three great partes of atheisme . the turke worshippeth god the maker of heauen , & earth & likewise reuerenceth christ as man , acknowledging him to be a prophet , yea , a more worthie prophet then his mahomet ; and yet his religiō is atheisme : for he cōceaueth of god out of the trinitie , and so worshippeth nothing but an idoll . againe , the religion of the iewes , at this day is a part of atheisme : for howsoeuer they hold one god , and acknowledge the bookes of the olde testament for the scriptures of god , yet they worship not that god in christ , and so instead of the true god , frame an idoll in their owne brain ; for as christ m saith , whosoeuer denieth the sonne the same hath 〈…〉 not the father , so that they wanting christ , and by consequent the father also , indeed and truly haue no god ; but as christ tould the samaritans n they worship they knowe not what . thirdly the religion of the papists at this day is a part of atheisme : we must indeed distinguish it from the two former : for in worde they acknowledge the trinitie in vnitie , and vnitie in trinitie , & their doctrine of the vnion of christs two natures in one person , is according to the scripture : but yet if we marke the drift , and sequele of their doctrine in other points , wee shall find it to bee close atheisme : as may bee prooved by two reasons : first because the true god who is the creator of heauen and earth , is infinite in iustice , and mercie : but according to the doctrine of the papists , god is not infinite in iustice , & mercie : and therefore to them is not the true god : for first , gods iustice according to them is not infinite : for they teach that a man by his owne proper workes of penance ( which bee finite & imperfect ) may truly satisfy god for the guils of temporall punishment . secondly , they make thou only of god imperfect by a ●●pe●cing vp the some with mans merits in the worke of redemption : for gods mercie is either euery way mercie or no mercie , as paule saith . o if it bee of grace it is no more of workes , or else were grace no more grace , and if it bee of workes it is no more grace , or else were worke , no more worke . secondly ▪ the christ of the papists is a false christ ; this will appeare by plaine reason out of their doctrine : for first they spoile christ of his true manhood by their doctrine of reall presence , wherein they hould that christs body is not onely in heauen , but really & substantially in all places , wher the sacrifice of the masse is offered , thus they make it omnipotent , & so quite take away the nature of a bodie . secondly , they disgrade christ from the three offices of his mediatorship : first from his kingly office , by a placing the pope in his roome , and stead , as his deputie in christs presence : for they giue power to the pope to rule the catholique church , and to make lawes to bind mens consciences , which bee thinges proper to christ alone : where in they doe as much as if they should take the crowne from christs head , & set it on the popes : for to claime regencie in the presence of the lawfull prince is to proclaime rebellion against the prince ; for commission of vicegerencie ceaseth in the presence of him that appointeth it ; nowe christ is alwaies present with his church , math. 28. 20. and therefore the pope by his claime must needes thrust christ out of his office . secondly , from his priestly office , which consisteth in satisfaction , and intercession : christs satisfaction they nullifie by b ioyning therewith the satisfaction of mens workes , for thereby they make it imperfect : and they robbe him of his intercession by c communicating the same to saintes ; yea , they exalt the virgine marie far aboue christ in this worke , for they praie her to aske the father , to command christ her sonne by the authoritie of a mother , to doe thus , and thus , for them , and so make christ her vnderling . thirdly , from his propheticall office , by making the pope the infallible iudge of all controuersies : avowing , that they rather desire to knowe the auncient institution of christian religion from the popes mouth , then from holy writte . nowe thus robbing christ of his offices , they make him a false christ : and so wanting the sonne , they cannot haue the father , for he p that hath not the son hath not the father : and therefore popish religion wanting the father and the sonne , cannot bee a true religion , but meere coloured atheisme in iudgement . the second degree of atheisme in iudgement is when men place some idoll in rome of the true god , houlding the same for their god : thus did the gentiles sinne in worshipping the sonne , and the moone , and the starres or other creatures . the third degree is , when a man doth avouch , hould , & maintaine that there is no god at all ; this is the highest degree of atheisme and the most notorious sinne that can bee , and all such persons as maintain this cursed thought , are vnworthie the common breath of men : for if that man shall die the death , and that worthilie , who shall avouch his lawfull prince to be no prince , howe much more ought hee to die the death , though hee had a thousand liues that shall affirme the true god , to bee no god ? thus wee see the fruites of this euill thought whereby the haynousnes of it doth plainly appeare . iv. point . the examination of our owne hearts touching this thought whether it may be found among vs or not : doubtles every one will labour to cleare himselfe hereof ; and the reason wherewith many doe sooth vp themselues is this , because they neuer felt in themselues any such conceits as this , that there is no god. but wee may easily deceiue our selues herein , for a man cannot alwaies discerne what bee the thoughts of his owne heart : there be in man two kinds of cogitations , or as one may say reasons : the first is a single cogitation , whereby a man simply thinketh , or knoweth , or iudgeth this or that ; and this is properly called the mind : the other is a reflex cogitatiō or reason , whereby a man iudgeth that he knoweth or thinketh this or that ; and it is commonly called conscience . now since adams fall , the conscience is corrupt by originall sinne , as be all other powers of mans soule ; whēce it commeth to passe , that conscience can not doe his dutie in giuing true testimonie concerning mans imaginations : but a man may thinke euill , and yet his conscience not tell him : and therefore wee may nor say , because wee feele not these euill thoughts in vs ; therefore we haue them not , or we are free from them . but that we may the better examine our hearts , wee must come to the signes whereby this euill thought is best discerned . dauid in the 14. psalme setteth downe three signes hereof : first , q a disordered life : secondly , r not calling on the name of god by praier ; thirdly , s contemning of them that put their trust in god. looke where these are to be found , there is this euill thought , that there is no god. nowe if wee examine our selues by these signes , we shall finde this wicked thought to be amonst vs : for first , many indeede are content to heare gods word ; but where is that man that reformeth his life according to that he heareth ? certen it is , as their conscience can witnesse , few turne vnto god vnfainedly , fewe doe breake of their course in sinning . now this vnreformed life is an infallible token of this damnable thought . secondly , the exercise of praier and inuocation on the name of god , is rare among men : no doubt many a touched heart doth euery day vnfainedly call on god for grace . but yet generally this is true : men goe on from day to day , and from yeare to yeare , and neuer pray vnto god for supply of grace . indeede men plead for themselues , that they vse to pray : for they say the lords prayer : the creede , and the tenne commaundements : but wee must know ; that with many this practise is nothing , but a vaine repetition of words ; for prayer is an action of the heart , and not the labour of the tongue , and lippes onely : so to say the lords prayer is not to pray , for the words thereof may be repeated with the heart of an atheist . and thirdly the contempt of them that put their trust in god , is rise among vs : for who is so much scorned and reproched , as he that maketh profession of religion ? now may that complaint be iustly taken vp by the seruants of god , isai. 8. 18. behold , i , and the children whome the lord hath giuen me , are as signes and wonders . and , he that refraines from euill , makes himselfe a pray to the euill tongue . isa. 59. 15. yet let these scoffers know , what euer they be , that seedes of atheisme doe possesse their soules . to come yet more particularly to the triall of this thought in our selues : whosoeuer denieth the presence of god denieth god. now let the conscience answer , whether we be not afraid to sinne in the presence of many mortall men , and yet in the presence of god doe make no bones thereof , so the eies of men be turned from vs. now what is this but either flatly to denie the presence of god , or at least to yeeld more feare and reuerence to men , then we doe vnto god ? againe what is the cause why men vse oppression , and iniustice , deceit , and lying in their wordly affaires ? is it not because this thought of atheisme doth possesse their hearts , that god regardeth not these outward things ? durst men directly sinne against god in seeking these outward blessings for naturall life , if they did rightly relie vpon gods prouidence , knowing euery good gift to come from his bountifull hand ? lastly , let the conscience speake , doth not thy heart while thou goest on in sinne , say thus vnto thee , god is mercifull , i will heareafter repent , and so shall i escape punishment ? if a man doe well obserue his owne heart , he shall finde therin this vile thought , which directly ouerturns the infinite iustice of god , making him a god all of mercie , when as indeede he is as well a god of iustice as of mercie . by all which it is more then euident , that naturally this vile thought runnes in mans heart , there is no god. vse . hereby then we must learne to see what vile , miserable , and wretched sinners we are in our selues ; though we had no actuall outward sinnes , yet this damnable thought maketh vs accursed : if a man a curse the king in his heart , the sinne is so great , and heinous that the foules of heauen shall disclose it : how horrible then is this sinn for a man in his thought to curse god , the king of kings , and lord of lords ? this therefore must humble vs in our selues before the lord. againe , hereby we must be admonished to vse all good meanes whereby wee may come to see , and know not onely the grosse actuall sinnes of our liues , but especially this damnable thought of our hearts ; few there be that doe see it , and therefore we must be earnest with our selues in searching our owne hearts , to find out this and such like abhominations that bee in vs. and thus much for the first euill thought . sect. 2. of this thought ; the word of god is foolishnes . the second damnable thought of mans naturall heart concerning god , is this ; the word of god is foolishnesse . this thought must principally be vnderstood of the gospel , as s. paul declareth , saying , b it hath pleased god by the foolishnes of preaching , to saue them that beleeue : where hee calleth the gospell of christ foolishnes , not that it was so indeede , but because the vnconuerted c corinthians , and other grecians , iudged the preaching of christ crucified , the most foolish thing in all the world . and in the next chapter he saith , d the naturall man , that is , he that is not effectually called , perceiueth not the things of the spirit of god : to wit , that a man must repent of his sinnes , and beleeue in christ for the pardon of them , if he would be saued ; they are foolishnes vnto him . nicodemus answer to christ maketh this plaine , ioh. 3. 4. esteeming regeneration ( without which christ said no man could enter into the kingdome of heauen ) to be a mans returne into his mothers wombe , and a birth from thence againe . this wicked thought must be vnderstood of the lawe of god also ; the heart of man by nature iudgeth the threatnings of the lawe to be vntruthes , and so foolishnesse : hence the lord by moses forbad the people when they heard the threatnings and curses of the law denounced against them , e to blesse themselues in their hearts , saying , wee shall haue peace : herevpon he denounceth a woe to them that deride his iudgements threatned , and say , f let him make speede , let him hasten his worke that wee may see it , &c. as if they should say , wee doe not beleeue that any such things shall come to passe : like to the mockers of whome peter prophecieth , g who walk after their lusts , and say , where i● the promise of his comming ? now that this is a most damnable thought may appeare by the cursed fruits therof ; for first , hence ariseth that deuilish and carnall opinion of sundrie men , that thinke , and hold religion to be but humane policie to keepe men in awe , and so vse it as a politicke devise to exercise mens braines to keepe them from sedition , trecherie , and rebellion : secondly , hence springs all apostacie , and departing from the faith ; the galathians were a worthie church planted by the apostle paul , yet euen in his time they began to fall away to another gospell , which made him to maruel ; and the reason was this , h they were not contented with that simplicitie , which is in christ , but would ioyne with him , the obseruation of legall ceremonies . the like we may say of those famous easterne churches , as those seauen churches of asia , planted by the apostles ; wherin the truth flourished for a while , but not long after the apostles times they fell into many damnable heresies , as arrianisme , & such like . yea about six hundred yeares after christ , they embraced the damnable religion of mahomet . in the west partes also , were worthie , and famous churches planted by the apostles , and their successors , as in italie , france , germanie , spaine , & england , who about the same time of 6. hūdred yeares after christ fell to papisme , which spread it selfe ouer all europe and further ( some few churches of greece excepted ) in which religion men abandon the gospel , of christ , and betake themselues to another gospell by adioyning to the truth of christ , their owne deuises : and this papisme , hath raigned euer since , till now of late , & so hath apostacie taken place in those churches which the apostles planted ; the cause whereof was in the wicked and sinnefull heart of man , iudging the gospell foolishnes , whereupon men were contented to yeilde themselues to any other religion , rather then to that simplicitie of truth , which is in christ iesus . we now in england by gods speciall mercie , hold , and teach the word of god : but if god should alter our religion with the times , the greatest part of men among vs would forsake the truth , and cleaue to any other religion , and that only vpon this ground , because they iudge the gospell foolishnes : let any man among vs broach an error , or heresie , & it shall haue patrones at the first , be it neuer so vile and absurd , & protectors afterward : when that brutish heresie of the familie of loue tooke shipping in germanie , and ariued in england ( though it bee an opinion voyde of common sense ) yet it had applause amongst vs , and was receiued of many , and would haue spredde it selfe further if the preaching of the word , with the care of the magistrate , had not suppressed it . and the reason heereof is this ; mans minde by nature is full of darknes ; he cannot without gods speciall grace , perceiue the things of god , and so he iudgeth the gospell foolishnes , and embraceth error , rather then the truth , yea loueth darknesse , rather then the light , because his deedes are euill , ioh. 3. 19. for the examination of our hearts touching this badde thought ; after due triall wee shall finde , that the mindes of most among vs , are possessed herewith : for we are indeede content to come into the assemblies where god is worshipped , and we doe submit our selues to the ministerie of the worde to bee taught and instructed : therein wee haue our owne personal sinnes displaid , and reprooued , and withall very fearefull and terrible curses of the lawe denounced against vs for the same , both iudgmentes in this life , iudgements in death , and also iudgements eternall after this life : nowe let the conscience answere , what is the cause when wee heare these things , that wee be not mooued , why are not our hearts touched with greefe and sadnesse , when wee heare gods iudgments due vnto vs for our sins daylie denounced against vs ? some indeed there bee whose hearts tremble at the worde , but small is that number : if a man runne thorough the streets , and crie fire , fire , our hearts are suddenly stroken with great feare : but the minister of god , may stand and crie fire , fire , the fyre of hell which is a kindled by the breath of the lord like a riuer of brimstone as the prophet speaketh , and yet mens hearts are nothing mooued : what is the cause that we should bee so affected with the burning of an old house by temporall fyre , and be not affraid at the voyce of god , which proclameth vnto vs eternall burning , with the fire of gods wrath ? surely the cause is this , our hearts are forestalled with this false imagination that the curses of the lawe are foolishnes , and that there bee no such torments as the world denounceth ; it will not sinke into the heart of a naturall man that his sinnes are so heinous , and gods iudgements so terrible against them , as the worde maketh them : and till such time as this damnable thought be taken away , mens hearts will neuer bee touched with the threatnings of the law ; this is a barre to stoppe the way to all such passions as the lavve would worke . againe , when the minister of god speaketh of the pardon of sinne and of eternall life by christ , who hath his heart melting for ioy in regard of this saluation ? though men be daily taught the doctrine of saluation , yet who learneth the same ? though men bee called vpon to come into the kingdome of heauen , yet fewe striue to enter in : though wee bee daily exhorted to repent , yet fewe turne to the lord ▪ all which bee branches of the gospell ; but men beleeue them not , because their hearts bee filled with this damnable thought , the gospell of christ is foolishnes : when the israelites were restored from captiuitie in babilon , it was as b a dreame vnto them : nowe if that temporall deliuerance seemed a dreame , what a dreame will this spiritual deliuerance from the captiuitie of hell & death , to the libertie of the sonnes of god in grace and glorie , seeme to be ? and indeede to a naturall man it seemes foolishnes that god should become man , and that christ by death should free men from death , and by suffering the curse of the lawe , should take away the same from vs , and by his righteousnesse should iustifie vs vnto life : all which notwithstanding be points of the gospell . this also is the cause why after long teaching there is little turning , or faithfull obedience yeelded vnto the gospel : neither will it be better with men , while this euill thought abideth in them . vse . 1. if this bee a truth , that euery naturall man thinketh the word of god to be foolishnes , then wee must learne this lesson of the apostle , * hee that seemes to bee wise in this world , must become a foole that he may be wise , that is , he must reiect his owne naturall reason , and stoppe vp the eyes of his naturall minde , like a blinde man , and suffer himselfe wholly to bee guided by gods spirite in the thinges of god , that thereby he may bee made wise vnto saluation . secondly , we must heereby learne to make earnest praier vnto god * for the opening of our eyes , that we may bee able to vnderstand the gospell of christ , and know the right meaning of that word of saluation : for of our selues wee can neuer vnderstand it , vnlesse the lord instruct vs by his spirit : d no man commeth vnto me , ( saith christ , that is , beleeueth , except it bee giuen him of my father : but * euery one that hath heard , and learned of the father , commeth vnto mee . thus much of this second euill thought . sect. 3. of this thought ; i will not obey gods word . from the former ariseth an other most vile thought , in the heart of euery naturall man , as a branch of the same ; namely because the word of god is foolishnes , therefore i will not performe obedience thereunto . that this is the naturall thought of man , iob teacheth plainely ; for he bringeth in the wicked ( that is , euery sinner ) saying thus to god , f depart from vs , wee will not the knowledge of thy waies . this the wicked man saith , not with his mouth , for none is so farre past all shame , that dares thus blasphemously speake against god ; but thus hee saith in his heart , his affections speake it , when he purposed with himselfe , to cast off the yoake of god , and to liue after his owne lusts : and therefore they say further , g who is the almightie that wee should serue him ? as if one should say , it is a disgrace to mee to abase my selfe to serue god ; i will not doe it . the prophet ieremie bringeth in the lord saying thus to his people , h stand in the waies , and behold , and aske for the old way , which is the good way , and walke therein , and yee shall find rest for your soules : but in the same place the iewes answer , we will not walke in thy waies . shall wee thinke that they durst thus impudently answer the lord with open mouthes ? no surely ; but the prophet in these wordes setteth downe the purpose of their hearts who hardned the same obstinately against the word , when they were exhorted to repentance and obedience before the lord. our sauiour christ compareth himselfe to a noble man that goeth into a farre countrey ; now when he is gone , the citizens of his countrey send messengers after him to tell him , i that they will not haue him to raigne ouer them . which though it be properly to be vnderstood of the nation of the iewes , who did indeede say so to our sauiour christ , yet it may also be extended to all impenitent sinners , who say in their hearts ; christ shall not raigne over vs : for so long as a man is vncalled , he carrieth a purpose to liue in sinne , some in this sinne , and some in that , and so doing , saith in his heart , god shall not bee my god , i will not submit my selfe vnto his lawes , christ shall not raigne ouer me . this is plaine and manifest by mens behauiour , when they are reprooued for their sinnes : tell the couetous man of his auarice , the swearer of his blasphemy , & the drūkard of his drunkennes , &c. will he humble himselfe in conscience of his sinn ? nothing lesse : but his heart will swell against thee , as his furie and impatience will soone be wray ; and the reason is , because he neuer thinketh of his owne estate , how by creatiō he oweth homage vnto god , as to his creator : for his purpose is to goe on in sinne , and when he is reprooued for the same , his desire is crossed , which he can not abide , and therefore rageth ; shewing thereby manifestly , that in his heart hee saith , he will not obey gods commandements . for the examination of our hearts touching this thought : whether did we euer thinke thus with our selues ; i will not obey gods commandements ? doubtles euery man wil answer for himselfe , that he abhors this thought . and yet after iust triall it will appeare , that generally this thought is rife among vs : for though we heare the word , and receiue the sacraments the pledges of our saluation , and will be counted the mēbers of christ , yet what 's the cause that there is so little knowledge of god , and obedience to his word ? and why doe men in their callings shew forth so small loue , so little mercie , iustice , and good conscience ? the truth is , that though some haue these things in them in some measute , yet the bodie of our people is generally void of these good vertues , and fruits of the spirit : he that hath but halfe an eye may see it : for where is that religious keeping of the sabboth that should be ? where is that serious performing of worship vnto god which ought to be ? all which argue that the heart is corrupt and deceiueable , and saith indeed to god , i will not obey thy word ; lord depart from me . what man almost is there that saith with himselfe , oh miserable man , what haue i done ? the vse . by this wicked imagination we may see how hard a thing it is truly and soundly to conuert a sinner vnto god , and how easily a man may deceiue his owne soule , and beguile the world by hypocrisie : for a man by long exercise in the word may haue a great measure of knowledge , and withall good wit , and memorie , and with them vtterance ; and by a common gift of the spirit , be able●e we must● word truly , and to conceiue prayer to good purpose ; and withall haue a cankred heart towards god , poisoned with this damnable thought , i will not obey the word of god : for euery man that hath inwardly in him a purpose to liue , though but in one sinne , his heart is not vpright with god , neither be gods graces , as faith , and repentance , sound in his heart : for true repentance is a purpose , and resolution to leaue all sinne , and to please god in all things . sect. 4. of this thought ; it is a vaine thing to worship god. the third wicked imagination of ma●● heart concerning 〈…〉 thing to worship god. this iob sheweth to be true : bringing in the wicked man saying , a what profit shall i haue if i pray vnto god : we must not thinke that hee said thus with his mouth , but in his heart : and the prophet malachie bringeth in the iewes saying , b it is a vaine thing to serue god , and what profit is it that wee haue kept his commandement , & that we walked humbly before the lord of hostes : yea righteous dauid , a man after gods owne heart , was ouertaken with this euill thought , when he said , c certenly i haue cleansed my heart in vaine , and washed my hands in innocencie : whereby it is plaine , that this is a naturall evill thought in every man. yet here we must remember , that this evill thought comes not into the mind of man at all times , but onely at such time , when occasiō is offered , as namely when a man is called on , to the seruice of god , which vpon some occasion he is desirous to omitte ; then will his mind range about for libertie from gods seruice , and so will he bethink himselfe of the wicked mans estate who neuer serued god , and yet is in better case outwardly then the godly man is ; and herevpon hee begins to say in his heart doutbles , it is a vaine thing to serue god. for the examination of our hearts touching this thought ; after iust triall it will be found among vs , as the state of all sorts of families will declare : among the poorer sort you shall see men labour from morning to evening , and take great paines to prouide for the world , but in the meane time where is the worship and seruice of god ▪ where is prayer and thanksgiuing , morning , and euenning ? surely it is neglected , & the reason is because they thinke thus in their heart , so that i may haue prouision for the world , it is no matter whether i serue god or not . come to the rich mans house , & there you shal see them spend their time in eating , drinking , gaming , and such delightes ; but the worship of god is not regarded , for thus they thinke with themselues , if they may haue their pleasure all is well . come & reason with ordinary men , and exhort them to vse the meanes of saluation , and shew forth loue vnto religion sincerely : their answer is , they will doe as they haue done , and as their forefathers did before them ; they trust their soules are as good to god-ward as the best : and for ought they see , none are worser then those that haue so much preaching , and therfore they hope to bee saued though they doe not follow it so much : and this also cōmeth frō this euill thought . it is in vaine to serue god. marke also in those places wher the gospel is preached ; if any seeme to make more conscience of sinne , and of seruing god then others , they are made a by-word and a mocking stock , and their profession is turned to their reproach : which argues plainely that mans thought is this , it is a vaine thing to serue god. nay , take a vew of the whole world , and you shall see euery wher , men giue themselues to will-worship : no nation is so barbarous as to denie vnto god all worship ; but doe they giue vnto him that which he commanded in his word ? nothing lesse : it is either the meere invention of men , or altogether stayned therewith : this is most euident with the turke , the iew , and the papist : yea our common sort of protestants haue their will-worship : for generally they content themselues with the mumbling ouer the words of the creede , the lords prayer , and tenne commandements , perswading themselues that by the bare rehearsall of the words , they haue sufficiently serued god. now would wee know the cause hereof ; as also why men are so slack and cold in praier , so carelesse , and vnreuerent in hearing gods word ? surely it is nothing but this vile imagination bewitching our soules , that it is a vaine thing to serue god ; this quencheth the spirit , and hindreth all good motiōs that be in our hearts . sect. 5. of mans thought of distrust . the fourth euill thought concerning god , is , a thought of distrust , thus framed in the minde ; : god doth not regard me ; god will not helpe me ; god will not be mercifull vnto me : this thought made entrance vnto the fall of our first parents : for first eue looked vpon the fruit , & saw that it was beutifull , and then entred into her heart a thought of distrust after this manner ; it may be it is not true which god hath said to vs concerning this fruit , and it may be god regardeth vs not as we thinke he doth , in that he denieth vs this fruit ; heere vpon her will and her affections were carried to the breaking of gods commandement , and so shee sinned by disobedience , and adam also sinned . when the people of israel murmured in the wildernes a moses sinned a sin for hee was debarred entrance into the land of canaā : nowe what was moses sinne for both he & aron b prayed to the lord , and checked the people saying heare oh yee rebells , &c. and at gods commandement he brought water out of the rocke ? surely his sin was secret euen inward vnbeleefe and distrust in gods promise , for when hee smote the rocke , he might thinke thus with himselfe ; it may bee that god will not nowe giue water out of the rocke ; & this seemes the more probable because hee went beyond his cōmission in smiting thrise vpon the rock , whē god bad him onely to speake c vnto it . this euill thought takes hould of religious david also : d i sayd in mine hast i am cast out of thy sight , as though he should say , heretofore i haue found fauour with god , but nowe in mine aduersitie i am vtterly reiected : againe , e i said in my feare , all men are lyers ; that is , when feare of death tooke hould of mee , then i thought that samuell lied vnto mee , when he saide i should come to the kingdome ouer israell . the children of israell did often bewray this thought of distrust ; when they were pinched with hunger , and famine in the wildernes , they say , f can god prouid a table for vs in the wildernes ? can he giue bread and flesh for his people ? as if they should say , we thinke he cannot , nor will not : yea the apostle peter was not free from this thought , for when christ walking on the waters , commanded peter to come vnto him , hee came out boldly , and walked towards iesus , but when g hee sawe a mightie wind he began to sinke : whence came this ? surely from a thought of distrust which hee had in his heart to this effect : it may be god wil not support me in this my walking : & that this or some such thought was in his heart appeareth by christs answer to him saying , h oh thou of little faith , why diddest thou doubt ? by all which it is euident that this is a naturall thought in the minde of man which at some time troubleth the most righteous man that is . now touching this thought of distrust , two things are to bee skanned : first , the time when it taketh place in mans minde ; and secondly , the daunger of it . for the time ; this thought doth not alwaies take place in the minde of man , but onely in the time of some daunger , affliction , and temptation ; and especially in the time of sicknesse , and in the pangs of death . thus in his grieuous affliction was righteous iob troubled with this thought of distrust : for then hee complained , that i god did hate him and gnash vpon him with his teeth , and as his enemie , sharpned his eyes against him ; yea , that k hee made him as his butt , and marke to shoote at . and dauide in a greiuous trouble of minde , thus complained : l will the lord absent himselfe for euer ? and will hee shewe no more fauour ? is his mercie cleane gone for euer ? doth his promise faile for euermore ? hath god forgotten to be mercifull ? &c. whereby appeareth , that in his affliction hee was greatly troubled with this distrustfull thought ; and there is no man liuing , but when trouble and affliction comes , hee shal feele in himselfe these thoughts of distrust . indeede while peace , and ease continue , presumptuous thoughts possesse the minde ; but when the daies of peace bee gone , & troublesome times approach , then presumptuous thoughts giue place , and thoughtes of distrust , come in their roome & stead . ii. point . the daunger of these thoughtes of distrust is verie great , as the fruits thereof declare : for hence arise ; first , all horrours , and terrors of conscience , all feares , and astonishmentes of the heart ; for when the minde saith ( though falselie ) god doth not regard me , god will not saue me , then the trembling heart is full of horror and dread . secondly hence commeth desperation it selfe ; wherby men cōfidently avouch that god hath forsaken them , and cast them of , and that there is no hope of life , but present death , remaining for them : this thought troubleth the minde of the wicked , and of the repentant person also : for desperation is nothing but the strength of this thought of distrust . thirdly this weakneth the foundation of our saluation , which standeth in the certentie of gods promises , for this thought of distrust denieth credite to gods promises , and maketh them vncertaine : among all other euill thoughtes this doth most directly hinder saluatiō ; for it is flat against faith , as water is to fire : for true faith makes a man say with good cōsciēce , a christ died and shedd his blood for mee ; god the father will bee mercifull vnto me , and saue me : but this distrustfull thought causeth a man to say the clean contrarie . christ died not for me : god will not saue me : so that where this thought prevaileth true faith is not , neither can take place . vse . considering the danger of this distrustful thought is so great , we must be admonished in the feare of god to vse all good meanes , while the daies of peace doe last , that it take no place with vs in the daie of trouble , and temptation : the meanes to represse it are the preaching of the worde , and the sacraments of baptisme and the lords supper . for the first : the word of god preached is a speciall meanes ordained of god , for the true applying of gods promises , of mercie to our owne soules ; and therefore a most soueraigne remedie against this thought of distrust ; for whē the promises of mercie in christ , are offered vnto gods people in the preaching of the worde by a lawfull minister , it is as much as if christ himselfe in his owne person should speake vnto them , by vertue of gods ordinance . if god from heauen should say to any man , mercie belongeth to thee , hee would beleeue : if god say to cornelius , boleeue thou , and my mercie belongs to thee , cornelius will beleeue : if hee say to peter , beleeue thou , and my mercie belongs to thee , peter will beleeue : and if hee say so to marie magdalen shee will beleeue . loe heere , when the minister of god , out of gods worde , saith to any man , beleeue thou , and repent thou , and gods mercie belongs vnto thee ; it is as much as if the lord should call him by name particularly , and say vnto him , beleeue thou , and repent , and my mercie belongs vnto thee : yea , it is all one as if god himselfe should say , i am thy father , and thou art my childe , if thou wilt repent , and beleeue . the second meanes which is also very effectuall to cut off this thought of distrust , is baptisme . if an earthly prince giue a pardon to any man , & put the mans name in the pardon , and his owne broade seale vnto it , the man will neuer doubt of his pardon , but beleeue it . beholde , in baptisme god entreth couenant with miserable wretched man , and heerein makes promise of life vnto him ; yea hee puts the mans name in the couenant , sealing the same with his owne seale : & therefore the party baptized , must beleeue against this thought . the thirde meanes , is the lords supper rightly administred and receiued : for therin the breade and wine giuen to the hand of euery communicant by the minister , are particular pledges and tokens vnto them of speciall mercie in christ. these are the meanes which wee must vse with all good conscience in the daies of peace , that when troubles come , this thought of distrust may not preuaile against vs. and thus much of mans naturall euill thoughts against god. many other might bee added herevnto , but these beeing the principall , i omit the rest . chap. iv. of mans naturall thoughts against his neighbour . now wee come to the euill thoughtes of mans naturall heart against his neighbour . and to find them out wee must haue recourse to the second table of the morall lawe , which was penned with respect to * the corrupt estate of man , forbidding that which mans corrupt heart thinketh naturally against his neighbour : for euery commandement thereof is spirituall , forbidding not onely the wicked actions , euill wordes , and gestures , but all corrupt affections , yea all euill imaginations of man against man. these thoughts of man against his neighbour be of two sorts ; either without consent , or with consent . thoughts without consent , are the very first euill motions of the minde which a man conceiueth against his neighbour , to which the will neuer giueth consent , and these are forbidden in the 10. commandement , thou shalt not lust . thoughts with consent of will are such , as a man conceiuing in his minde doth withall desire , or purpose in his heart to practise : and these are forbidden in the fift , sixt , seauenth , eight , and ninth commandements ; by reason whereof they may fittely be reduced to fiue heads . they are either thoughts of dishonour , against the fift commandement ; or thoughts of murther , against the sixt ; or thoughts of aduletrie , against the seuenth ; or thoughts of theft , against the eight ; or thoughts of disgrace , against the ninth commandement . sect. 1. of thoughts of dishonour . first , a thought of dishonour is any thought that tendeth to the contempt and abasing of the person of our neighbour , in respect of our selues . and it is then conceiued in our mindes , when we thinke thus of all other men beside our selues : such and such a man , is farre inferiour vnto me , a base and contemptible fellow in regard of me . example hereof we haue in the pharisie , a man strict in profession , and zealous in his religion , who commeth to the temple to pray with the publican : now marke what he saith , a oh god , i thanke thee , that i am not as other men are , or as this publican . which wordes proceede from such a proud thought as this ; lord i thanke thee , all other men are farre inferiour vnto me : i doe farre surpasse the common sort : this publican is a base fellowe , and no body to me . if any shall imagine that this thought is not in euery mnn , but in some few proud persons ; i answer , it is by nature in euery person liuing without grace : and therefore s. paul giueth this commandement , that b euery man in meekenesse should esteeme others better then himselfe ; giuing vs to vnderstand , that by nature all men thinke best of themselues , and esteeme others farre worse then themselues . the vse . if this thought of dishonour be in all mens hearts , then behold what a pallace of all satanicall and damnable pride the heart of man is naturally : it is like vnto the table of adoni-bezek at which he sate in a chaire of estate , and made others , euen kings , to eate meate like dogs vnder his feete , with their thumbs cutte off : such an one is euery man by nature , hee lifteth vp himselfe , saying , i am the man , and treadeth his brother vnder his feete , as no body vnto him . and this is the cause of much strife and hurt in all humane societies : this causeth many iarres , much skorning , and great contempt among men in word and deede . now that we may reforme this thought in vs , wee must learne to say as iob did after he had beene afflicted , and came to see his sinnes : * behold , i am vile : and with abraham , d i am but dust and ashes : and with dauid , i am a worme , and no man , psalm . 22. 6. yea with paul , e we must labour to see our miserie by reason of sinne : and that will helpe to pull downe the pride of our hearts . sect. 2. of murthering thoughts . the second euill thought of man against his neighbour with consent , is a thought of murther , or of any thing that tendeth thereto . of this wee haue particular examples in scripture . deut. 15. 9. the lord forbiddeth the iewes to haue this murthering thought in their hearts : i will not releeue the poore , i will not doe good vnto them ; giuing vs to vnderstand , that this was the common thought of the iewes , or els he would not haue forbidden it : yea the lord doth there set out this thought by two signes ; first , an euill eye , when a man turnes his countenance from the poore , or looketh on them without compassion : secondly , vnmercifull dealing , when a man will not helpe the poore by gift , according to his abilitie . and because all actions proceede from thoughts , the heart beeing the fountaine of our deedes , hence it appeareth , that this murthering thought against the poore , is rife in this age : for where is the man that doth pitie the poore , and doth good to them according to his abilitie ? nay , the lords complaint against the iewes may be fitly applied to our times , in regard of crueltie and oppression : the spoile of the poore is in your houses : what haue ye to doe , that ye beate my people to peeces , and grinde the faces of the poore . isa. 3. 14. 15. the second example of a murthering thought , is cōcerning gods church , and it is this . i will doe some spite or hurt to them that worship god. for proofe hereof , read psal. 74. 8. dauid bringeth in the babilonians , edomites , &c. saying thus one to another against gods people the iewes : let vs destroy them all together ; & psal. 83. 4 , let vs cut them off from beeing a people . and let the name of israell be no more in remembrance . now as this was their thought , so is it the thought of all men naturally : for that which was the disposition of babel , edom , moab , and amnon against gods church , is the disposition of all men naturally ; for looke how generall the hatred of man is , so generall is the purpose of mischiefe against those that professe religion : for all men by nature are haters of gods church , & people ; so christ saith to his disciples , f yee shall be be hated of all nations for my names sake ; yea , whosoeuer killeth you shall thinke that he doth god good seruice , and therefore this thought of doing mischiefe is as general , euen in the minde of euery man by nature . this further appeareth by the continuall persecution , that hath euer beene raised agaiust gods poore church , since the beginning of the world : it began at abell , soone after the giuing of the couenant of grace to our first parents , and hath continued to this day , & shall abide vnto the end : so that if carnall men could look into their owne hearts , they should there behold this murdering thought against gods people . this murdering thought commeth from another wicked imagination , set downe by s. peter : who bringeth in the wicked of this world , h thinking it a strange thing , that gods children doe not , as they doe , and runne not with them vnto all excesse of riot : liuing in drunkennes , fornication , and such other abhominations ; for this cause doe they cōceiue hatred , and purpose mischeife against gods people , and so will continue , till god giue them grace to repent . if any shall say this thought is not generall , for nabuched-nezer i an heathen man shewed fauour to daniell , and highly aduanced him . i answer , it is true he did so ; but that was a worke of gods speciall providence who procured him fauour , and disposed the kings heart to affect him , as he did also the heart of the chiefe k eunuch ; otherwise nabuchad-nezzer naturally did nothing but intend mischeife against gods church , as his rage against the three children did euidētly bewray , dan. 3. 19. a third example of this murthering thought i adde , which every minister of gods word may obserue by daily experience , and that is this ; when mens faults are particularly rebuked in the ministery of the word , and the quicke , as it were touched by applying the word to the cōsciēce ; then will the heart of a naturall man , thus conceiue of the minister that reprooueth sinn ; this man meaneth me , he hath some spyte , and mallice against me , that he thus reprooveth my particular faults ; when as the minister knew them not to be his personall sinnes : but it is the power of the word that ransaketh the sinfull heart : this is the fault of all carnall hearers , who will heare quietly till their faults be rebuked , but then they thinke maliciously of the preacher ; thus herod dealt with iohn baptist , he heard him gladly for a while , mark. 6. 20. but when he was rebuked for his brother phillips wife then he cast iohn in prison : luk. 3. 19. 20. and if conscience might bee iudge , many an hearer would be found to haue an herods heart towards gods minister . sect. 3. of thoughts of adulterie ; theft ; & disgrace . the third thought of man touching his neighbour , is the thought of adulterie ; which is the thought with consent to any vnchastitie . such a thought had iudah cōcerning tamar his daughter-in lawe , when a he iudged her an whore ; and desired to lie with her . and with such thoughts was ammons b heart so sore vexed that hee fell sicke for his sister tamar : this makes a man an adulterer in heart before god , though actually he commit not the fact : mat. 5. 28. the fourth is the thought of theft , which is the thought with consent of beguyling or wronging another in his goods or substāce . this is that imagining of iniquitie , and working of wickednes vpon their beds , in coueting of fields — against which c micah pronounceth a woe . and this thought also possesseth their hearts , that with the wicked israelites wish the time were come , wherein they d might make the epha small and the shekell great , that is , lessen the measure , and inhance the pryce , and falsifie the weights by deceit . the first euill thought is a thought of disgrace , which some way tendeth to the reproach , and debasing of our neighbours good name ; as when a thing is well done , to thinke & iudge it to bee ill done , or when a thing is a misse to iudge it worse then it is : thus elie thought disgracefullie of hannah deeming her to bee dronke , saying , q put away thy dronkennes , when shee prayed deuoutly from a r troubled soule to the lord ; thus eliab dauids eldest brother thought disgracefullie of dauid , when he shewed himselfe willing to encounter with golyah that reuiled the hoast of the liuing god saying ; s i know the pride and mallice of thine heart that thou art come to see the battell , when as indeede the spirit of god put that motion into his heart to take away the shame from israell , as the happie euent declared plainly . so when our sauiour christ spake most comfortably to the sicke of the palsie , saying , t be of good comfort thy sinnes are forgiuen thee ; then the cursed hearts of the wicked pharisies thought thus in themselues , u this man blasphemeth . and when the gift of the holie ghost , was sent vpon the apostles , causing them to speake strange tounges to the great admiration of men of diuers nations , then some of the malicious iewes thought they were dronke , saying scoffingly , they were full of newe wine . v and this thought of disgrace is in euery man naturally bringing forth continually the fruits of disgrace , as enuie , strife , emulations , dissentions , and debates : for loue thinketh not euill ; but naturally true loue is wanting in all men : and therfore they cannot but thinke euill of others . we see the fiue euill thoughts of mans naturall heart against his neighbour ; touching which two things are yet further to bee skanned , to wit , when these euill thoughtes doe arise in the minde ; and in whome they are . for the first : it is true , that they doe not at all times arise in mens mindes , but then onely when occasion is giuen , at which time they arise so soone as it is giuen : for mans heart is like to tinder , or drie wood , which burneth not of it selfe , but so soone as fire is put to it , then presently it kindleth . when you come to talke with a naturall man , it may be for the present , hee thinketh not to lie ; but giue him occasion to lie , and then hee soone bethinkes himselfe therof & will not spare to vtter it if it may make for his aduantage . and the like wee may say of malice , adulterie , theft , disgrace or any other sinne against our neighbour : doe but minister occasion there about to the naturall heart of man , & he thinketh of them , and without gods grace restraining , or renuing him , will bring forth the same in action . the second point . in whom are all these euill thoughts ? answ. in all men naturallie without exception , till they be renewed by gods speciall grace : yea the truth is , these thoughts doe euery where abound ; for looke what men doe practise , that first of all they thinke , for the thought is the beginning of euery action ; but in the worlde all sins against the second table , doe abound , as the practise of dishonour , of murther , adulterie , thefts , and disgraces , and therefore these euill thoughts from whence these actions come , must needes be common . vse . by this wee may see what a huge masse of corruption the naturall heart of man is , without gods special grace ; for thoughts of dishonour make a mans heart a pallace of prid like the table of adoni-bezek : also thoughts of crueltie make mans heart a slaughterhouse : thoughts of adulterie make it a most filthie stewes : thoughts of theft make it to become a denne of theeues , wherein all manner of fraud , and bad dealing is plotted & devised : and lastly thoughts of disgrace make● it a fountaine of backbyting , debate , slander , and reuiling : and therfore howsoeuer the outward life may be ordered ciuillie , yet without gods grace mans heart is most vile : and those that pleade their good nature , and good meaning , are heere confuted , for naturally the heart , thinkes all euill against his neighbour . chap. v. of mans naturall thoughts concerning himselfe . sect. 1. mans proud thought of his owne excellencie . the third kinde of mans naturall euill thoughtes , are such as concerne himselfe , & they are principally foure . the first may fitlie bee termed a thought of pride , wherby euerie man naturallie thinkes himselfe most excellent , and far to exceede all other men whatsoeuer : thus the prophet isay bringeth in babylō speaking in her heart , that is , thinking , a i will ascend into heauen , and exalt my throne aboue or besides the stars of god , as if shee should thinke with her selfe , i am farre more excellent then any other what soeuer , & therefore i am to bee exalted from the earth to heauen , and to bee matched with god himselfe . and the prophet zephame bringeth in ni●iue speaking thus in her heart , b i am , and there is none besides me : and so the proud pharisie in his priuate , and secret prayer to god sayeth , c i thanke thee lorde , that i am not as other men , meaning that he is more excellent : and the whore of babylō d is brought in saying of her selfe , e i sit as a queene , and am no widdowe and shall see no mourning . all which places shew this to bee the nature of man , to exalt himselfe in his owne heart , aboue all others . if any shall say , heereby no more can bee prooued but that this thought is in some proud and insolent persons ; i adde therfore , that as our first parents in the beginning , did learne that proud lessō of the divell , ye shall be as gods : so we being in their loynes when they sinned , and descending from them by ordinarie gineration , doe together with our nature receiue that corruption from them , whereby wee thinke thus proudly of our selues , that we far excell others and are as little gods on earth in respect of others . indeede the most will say for themselues , wee abhorre this proude thought , neither did wee euer finde it to bee in vs : but we must know that the lesser we discern it in our selues , the more it reigneth in our hearts ; and the more wee discerne , and bewaile it , the lesser place it taketh in vs. now touching this thought of pride , two things must bee obserued : the danger , and the highest degree of it . for the danger of this thought ; the outward affecting of strange fashions in apparell is a wonderfull pride ; but the most vile and wretched pride of all , is that spirituall pride of the heart whereby a man despiseth all other , in regarde of himselfe , and thinketh himselfe far better then any . this i manifest by sundrie reasons , as first , from the fruites of this inward pride : for hence doe slowe many damnable sinnes ; in mens liues and conuersations : as first , ambition , whereby men are not content with that estate , wherewith god hath belssed them : but doe seeke by all meanes to bee advanced to higher dignitie & estate . secondly , presumption , whereby men dare enterprise things beyond their calling , and aboue their power , taking vppon them more then they are able for . thirdly , boasting , wherby a man speaks of himselfe more then is seemely , & extolleth himselfe aboue his desert . fourthly , hipocrysie , when a man pretendeth he hath that grace , and religion which indeed he hath not , or els maketh shew of more grace then is truly in him . fiftly , obstniacie , when a man persisteth in an errour , & will not yeeld to the truth , though it be manifested vnto him . sixtly , contention , wherby men striue one against another in word or deed , without relenting . and lastly , affectation of novelties , especially in outward attyre , for when a mans cōceiues so highly of himselfe , then withall he thinkes no manner of attyre good enough to bewtifie , and adorne his body ; and so begins to deuise , and affect strange and forraigne attyre . secondly , the danger hereof appeareth hence , that where this thought of pride raigneth ( as it doth in all men naturally ) there the spirit of grace dwelleth not : mary in her song saith well , f god scattereth the imaginations of the proud , that is , of those which haue this cōceit of their owne excellencie aboue others : and s. iames ; g god resisteth the proud , and giueth grace to the humble : yea , thus saith he h that is high and excellent : he that inhabiteth eternitie , whose name is the holy one : i dwell in the high & holy place , with him also that is of a contrite and humble spirit , to reuiue the spirit of the humble : but he that lifteth vp himselfe his minde is not vpright in him , habak . 2 , 4. thirdly , such is the danger of this sinne , that when all other sinnes die in a man , this thought of pride dyeth not : nay , when other sinnes are mortified , and gods graces come in stead thereof , yet this will then reuiue , and make the graces of god , matter whereon to worke : as when an ignorant person attaines to some knowledge ; this pride will take occasion from that gift of god to puffe vp the heart ; yea when a man in true humilitie of heart shall renounce the actions of pride , yet thē wil pride be working , for this is a fruit of pride to thinke well of our selues , because we are not proud , ii. point . the highest degree of this pride is , when a man thinketh himselfe to bee equall with god. this is a most notorious , nay an abhominable height of pride ; and yet the truth is , some men haue come herevnto . thus the king of babel thought of himselfe , when he said in his heart , k i will ascend aboue the height of the clowdes and will be like the most high . it may seeme strange that men should thinke thus of themselues ; but we must know , that men may doe it two waies ; first , when they thinke they haue power of themselues , whereby they are able to match or counteruaile the power of god : so thought nabuchad-nezar whē he said , l who is that god , that can deliuer you out of my hand ? such a thought had proud pharao in his heart , when he said to moses & aaron , m who is the lord that i should heare his voice , & let israel goe ? secondly , when they take to themselues the honour of god , and thinke it to be due to them : thus did herod n when by silence he approued the blasphemous voice of the people , who cried vnto him , the voice of god , and not of man. and thus antichrist sitting in the temple of god , o exalts himselfe aboue all that is called god , or worshipped : now that man of sinne is the pope of rome ; for howsoeuer in word he humble himselfe , & call himselfe the seruant of seruants ; yet indeede through the pride of his heart , he sitteth as god , taking vnto himself that honour which is proper to god : for he claimeth power to prescribe new rules of gods worship , to forgiue sinnes , to make lawes to bind the conscience properly , yea to open , and shut heauen , and to dispose at his pleasure of earthly kingdomes ; he taketh vpon him to dispence with the morall lawe , and with apostolicall constitutions : all which belong to god alone , and none dare claime them to belong vnto him , but he that matcheth himselfe with god ; and this is the highest decree of pride . the vse . by this euery man may see what he is of himselfe , what a cursed and proud nature he carrieth about with him : for euery man naturally when occasion is offered thinks highly of himselfe , and basely of others in regard of himselfe . let vs therefore take notice of this satanicall pride that is in our nature , and striue against it , for who would not be ashamed to say with the proud pharasie , i thanke thee lord , i am not as other men , &c. or with the arrogant iewes , stand apart , touch me not , i am holier then thou , isay. 65. 5. sect. 2. mans thought of his owne righteousnes . the second euill thought concerning a mans selfe is this , i am sufficiently righteous , and i need no repentance . that this is the thought of euerie man naturally appeareth by the lords commandement to the people of israell , forbidding them to say in their hearts , when they were placed in the promised land , a that for their owne righteousnes the lord brought them in to possesse it . wherby he giueth vs to vnderstand two things : first , that as the iewes did there , so euerie man thinks himself to be righteous . and secondly he thinks that god doth giue his blessings vnto him for his owne righteousnes : for the lord vseth not to forbidde such a thought as men naturally haue not in them : so in like manner when ieremie rebuked the people for their sinnes , they said , b they were innocent and guiltles , they had not sinned : and the church of laodicea saith thus of her selfe , c i am rich and neede nothing ; that is , i abound in spirituall graces . this is the thought of the proud d pharisie , who trusts in himselfe that he is iust , and therfore braggeth vnto god , that he is not such and such , but he doth this , and that , he fasteth , he giueth almes , paieth tithes , &c. and in plaine tearmes his heart saith this , i am righteous , i neede no repentance : for of such christ spake when he said , e he came not to call the righteous but sinners to repentance . and againe , i say vnto you , f that ioy shall be in heauen for one sinner that conuerteth , more then for ninetie and nine iust men which need none amendment of life : where we must obserue that christ meaneth not , that there are in deede some so righteous , that they neede no amendment ; but he speaketh according to the opinion , which some haue of themselues , to witte , that they are righteous , and neede no repentance : by all which it is more then manifest that this is a naturall thought of a man concerning himselfe . this euill thought raigneth in our age and time as all the former doe : for come to an ignorant man that hath not beene instructed in religion , reason with him touching his estate , and aske him whether he can keepe the law of god or not ; he will answer , he can ; he loueth the lord his god with all his heart , and his neighbour as himselfe : aske him how hee lookes to be saued ; his answer is by his owne righteousnes , and for his owne goodnesse . if due examination were made , this would be found to be the thought of many that liue in the church among vs ; and there is none by nature free from this thought . hereby then we may see that the thoughts of euery man , be he what he will , are plaine papistry , for poperie is naturall : one chiefe pillar and ground thereof is iustification , and saluation by workes ; which opinion euery man brings with him from his mothers wombe : and so it is in the point of merit , men naturally thinke they receiue the good things which they haue from god , for their own righteousnes . secondly , hence it appeareth that it is a matter of great difficultie , to bring a man throughly to renounce his owne righteousnes and soundly , and heartily to imbrace true religion , and the righteousnes of christ by faith . this is no lesse then the change of nature ; and yet this must euery man doe , that will be saued , he must be come nothing in himselfe , that he may be all in christ iesus ; which is as impossible to nature , as to change water into fire , and therfore men had need to beware how they put off the time , & neglect the meanes in which god shewes his power in working this change in the hearts of his elect . thirdly , hence we see the euident cause of that preposterous course of the world , which most men take in spending their witte , and strength , some for riches , others for honours and pleasures , and in the meane while they can spare no time for religion , to seeke gods fauour in christ , and the graces of the spirit : it may bee they will afford a good worde vnto religion , but yet they regarde it not in respect of other things . and this is the behauiour not of some few , but of all sorts , and degrees of men naturally . now the cause heereof is this cursed euill thought , whereby men perswade themselues , they be righteous , and need no repentance , and till this thought be rooted out of mans heart , he will neuer value the word and religion of god according to the worth thereof , so as with the good marchant he wil part with al that he hath , rather then he wiil be frustrate of this pearle . math. 13. 45 , 46. indeede men vse to pleade thus for themselues ; wee confesse our selues to be sinners , and therefore wee cannot thinke such a wicked thought , that we need no repentance ; but we must knowe , that both these may well stand together , in the wicked heart of man ; he may confesse himselfe to bee a sinner , and yet thinke that hee is righteous : for is not this ▪ the cōmon practise to make great sins , little sins & little sins , no sins ? doe not men cloath vice in vertues robe , and turne out vertue in the rotten ragges of vice ? is not drunkennes counted good fellowship , & kinde neighbourhood ? is not swearing made the token of a braue minde , and pride counted decencie ; and fornication , but a tricke of youth ; and couetousnes esteemed good thrift , and carefulnes ? on the other side , is not the more sincere profession of religion termed precysenes , puritanisme , hypocrisie , and such like ? doth not hee that refrayneth the common sinnes of the time , make himselfe a pray to the mouthes of the vngodly ? nowe where these things are , though the mouth say , i am a sinner ; yet the heart thinketh i am righteous , and so it is apparant this thought is common among vs. sect. 3. mans thought of securitie in the day of peace . the third euill thought concerning a mans selfe is , a thought of securitie ; in the time of peace and prosperitie , men say thus in their hearts , i am free from all gods iudgements , i am in no danger of hell , death , or damnation , but sure enough of saluation . it may bee thought , that none is so bewitched of the deuill , as to haue this conceit of himselfe , but the scripture is most plaine in the proofe hereof : psal. 10. 6. the wicked man , ( such as is euery man by nature , as wee shewed before ) saith in his heart , i shall neuer be mooued nor bee in danger . and the prophet isaiah brings in wicked men saying , a we haue made a couenant with death , and with hell wee are at agreement : which must not be vnderstood as done indeed ( for death , and hell will make league with none ) but onely in mens wicked imagination , perswading themselues , that they bee in no danger of hell , or of the graue : for so much the next wordes import , that , though a scourge runne ouer & passe thorough , yet it shall not come at vs : yea righteous dauid was ouertaken heerewith , for in his prosperitie he said in his heart , b i shall neuer bee mooued ; much more then is it the thought of euerie naturall man , to say with the rich foole vpō the increase of outward blessings , c soule , soule , take thine ease , thou hast enough , nothing can hurt thee . the vse : by this wee may come to the knowledge of a thing which falleth out in all ages worth our diligent obseruation . it hath pleased god from time , to time to send his prophets and ministers to call his people to repentance : thus did isay , ieremy , ioell , amos , & the rest ; yea the lorde himselfe ( as d zephanie saith ) riseth euery morning , and bringeth his iudgementes to light , which should turne men from their sinnes , hee faileth not , and yet the wicked will not learne to be ashamed . to come to our owne times : it hath pleased god to stirre vp many worthie ministers vnto vs , who spende their time , and strength , in labouring to bring men to repentance , and saluation ; but yet who is he almost that turneth from his sinnes ? yea the lord himselfe , as in former times , so nowe doth preach from heauen by his iudgements , as famine , plague , &c : and yet by lamentable experience , wee see that the bodie of our people remaine secure , they are e setled on their lees , and f frozen in their dregges : no man stirreth vp himselfe to say , g what haue i done ? now the cause heereof is nothing els , but this cursed thought of securitie , whereby a man saith thus in his heart , i am free from gods iudgements . read matth. 2● . 37. as it was in the daies of noah ( saith our sauiour christ ) so shall it bee in the daies of the comming of the sonne of man : they did eate , drinke , marrie wiues , and giue in marriage , and knewe nothing till noah entred into the arke , and the floode came and tooke them all away . quest. howe could it be , that they should knowe nothing seeing noah had preached vnto them of the floode an hundred and twentie yeares before ? ans. surely it was as if they had knowne nothing , for they would not beleeue him , it would not sinke into their heads , much lesse settle in their hearts , that god would destroy all the worlde by waters : and so may it bee saide of these times ; wee knowe nothing ; though wee be called to repentance by the ministerie of the worde , yet we will not repent ; and though wee heare of gods iudgements , we thinke our selues free from them , and will not beleeue till the beesome of his wrath sweepe vs all away , as the flood did the old world . wherefore to redresse among vs this damnable thought of securitie , let vs consider our grieuous sinnes in particular , and set before our eyes the curse of god , both temporall iudgements , and eternall death , due vnto vs for the same . it is the applying of gods heauie wrath that must make vs shake off this secure thought , which the rather we must do , though it be grieuous to the flesh , and as a pange vnto death in a naturall man , because till this thought bee remooued , the sauing graces of gods spirite will not take rooting in our hearts . sect. 4. mans faint thoughts in time of distresse . the fourth and last euill thought of mans heart touching himselfe is this ; in time of miserie hee saith , his crosses are greater and worser then indeede they are . so iobe complaineth in his affliction , that h his griefe & miserie was heauier then the sand of the sea shoare . and the church in great affliction calls thus to passengers , i behold , and see if there be any sorrowe like vnto my sorrowe which is done vnto mee . and that it is the thought of euery mans heart naturally , appeareth by experience : for let a man bee in distresse outwardly , or else touched in cōscience for his sinnes , when you shall labour to minister comfort vnto him according to gods worde ; hee will answer , that neuer any was in like ●ase to him , so grieuously tormented & afflicted as he is . and indeede it is the propertie of mans naturall heart , to esteeme * little crosses to be exceeding great , yea oftentimes to deeme that to bee a crosse which is none at all : the reason is , the want of iudgement rightly to discerne the state of their affliction , and the want of strength to support it as it is : for if thou be faint in the day of aduersitte thy strength is small . for the remedie of this euill thought , k first wee must seeke to rectifie the imagination , by bringing the minde to a right con●eit of the affliction : this is a special course to be obserued in dealing with thē that bee oppressed with any distresse : for a strong conceit of a mans owne miserie doth many times more hurt , then the miserie it selfe : therefore be sure the iudgement be well informed , and then the cure is halfe wrought , and the crosse halfe remooued . this done , the partie afflicted may well consider the desert of sinne , in the endlesse torments of the damned , which the lord preuenteth in his children by temporall chastisements in this life : l for when we are iudged wee are chastened of the lorde , that wee might not be condemned with the world : and so labouring to bee humbled for sinne , and to lay hold on gods mercy in christ , through whom all things , euen afflictions , worke together for the best , no doubt he will bee able to say , m i will beare the wrath of the lorde , because i haue sinned against him and n why art thou cast downe oh my soule , why art thou so disquieted within me ? wayte on god ; for i will yet giue him thankes ; he is my present helper and my god. thus much of mans euill thoughts concerning himselfe . chap. vi. of the want of good thoughts in euery man naturally sect. i. good thoughts about temporall things be much wanting . hauing spoken of mans naturall euill thoughts concerning god , his neighbour , and himselfe : we come to the second point to be observed in the text ; to wit , that there is a want of good thoughts and consideration in euery ●●an naturally : for the lord here faith , his thoughts are evill from his youth . ; and chap. 6. 5. they are onely euill euery day : now looke where euill is onely and continually , there good must needes be wāting altogether . this want must be considered either in respect of temporall , or of spirituall things . by temporall things i meane such worldly affaires and actions as concerne mans naturall life ; wherein though good consideration be not taken quite away , yet wee must know that the same is corrupt , and very weake and imperfect , even as reason is ; and there is much want in euery man in this behalfe . * there is one alone ( saith , salomon ) and there is not a second : which hath neither sonne nor brother , yet there is none end of his travell , neither can his eye bee satisfied with riches ; neither doth hee thinke for whom doe i travell — ? heere behold a notable example of this want of good consideration about earthly things ; that a man should spend both his wit & strength in heaping vp riches , and knowes not to whom he shall leaue them . but we need not be inquisitiue for examples : for we may daily obserue in our selues and others apparent want of good consideration in these worldly affaries : which must not seeme strange vnto vs , seeing that reason it selfe , the ground of cōsideration is greatly blemished , through the corruption of nature , about these earthly things . sect. 2. good thoughts in matters spirituall be altogether wanting . in things spirituall which concerne the kingdome of god , there is in our nature an absolute want of good consideration , herein of our selues we haue no good thoughts : we are not of our selues ( saith b paul. ) sufficient to thinke any thing , that is , any good thing , as of our selues : the whole bodie of the gospell is therefore called a mystery , because the things therein contained and revealed are such as , c neuer came into mans heart to thinke . this want we may obserue especially in foure things : 1. in respect of gods presence and prouidence : 2. of gods iudgements : 3. of our owne sinnes : 4 , of our dutie to god. first . man by nature doth not thinke of , or consider gods presence and prouidence to behold and to remember all his waies in thought , word , and deed : hereof the lord complaines against ephraim and samaria , saying ; they haue dealt falsely — and they consider not in their hearts that i remember all their wickednes : and the same is the state of euery naturall man beeing left to himselfe ; for all by nature are equally corrupt with originall sinne , and so are destitute of this good thought : which yet may appeare the more plaine by this , that naturally mans heart is possessed of the cleane contrary , to wit , god shall not see , god will not regard , as hath beene shewed before . and indeed it is a worke of grace to haue the heart rightly affected with this thought , god beholds all my waies , he considers and remembers euery thing i doe ; flesh and blood can not attaine vnto it . secondly , a man by nature doth not consider or thinke of the iudgements of god , temporall and eternall due vnto sinne : this thought was wanting in the men of the old world , though noah preached vnto them an hundred and twentie yeares of the gecerall deluge , yet the consideration of it tooke no place in their hearts ; and therefore it is said , d they knew nothing till the flood came and tooke them all away : from the want of this thought it came to passe , that e lotts sonnes — in lawe , thought their father had but mocked , when he told them that god would destroy sodom . hence it was that the f rich foole blessed himselfe in his heart , saying , soule , soule , take thine ease , & neuer bethought himselfe of any danger till it was said vnto him , o foole , this night will they fetch away thy soule . and shall wee thinke this thought is now wanting at this day , seeing christ hath said , g as it was in the daies of noe , so shall it bee at the comming of the sonne of man ? thirdly , a man naturally doth neuer bethinke himselfe , of his owne sinnes ; he hath no purpose of heart seriously to examine his life past , or to repent of such sinnes as he findeth in him : this appeareth by the lords own complaint against the iewes , who were so farre from turning frō their sins , that not one would say in his heart , h what haue i done ? nay , when they had cōmitted most sottish idolatrie , i in making an idoll god of one part of a tree , with the other part thereof they had rosted their meate and warmed themselues , yet they considered not this in their hearts , neither had they knowledge or vnderstanding to say , i haue burnt halfe of it in the fire , i haue baked bread vpon the coales thereof ; i haue roasted flesh , and eaten it ; and shall i make the residue thereof an abhomination ? fourthly , a naturall man doth not consider what duty & seruice he owes vnto god : his mind is wholly bent to his owne waies , but the k lords talēt lies hid in the ground wrapt vp in a napkin : hereof the lord complaines against the iewes , l that they sayd not in their hearts let vs feare the lord our god : hence it was that the , m foolish virgins did content themselues with the blasing lamp of an outward profession , and neuer be-thought themselues of that oyle of grace , which god required in all those , that would enter with christ into his bride-chamber , till it was too late : and the sleight seruing of god at this day , declares the generall want of this cōsideration . sect. 3. the fruit of this want of good thoughts . heere further wee must know that this want of good consideration is a grieuous evill and a mother sinne , from whence as from a fountaine , streames of corruptions and transgressions both of heart and life doe issue forth ; first , hereby we are disabled from yelding vnto god that obedience of heart which his law requireth ; for how can we loue the lord with all our thought and mind ; & our neighbour as our selues , as god n commandeth , when as naturally our hearts are void of all good thoughts towards god , and towards our neighbours ? againe , whence comes sinning with an high hand , when men sinne , and will sinne ? whence comes it that men blesse themselus in their sinnes , and flatter themselues in their owne eies , while they goe on in sinne , but from want of consideration of gods presence , and of gods iudgements ? this abraham knew well , and therfore saide of the people of gerar , because o they wanted the feare of god , that is , all consideration of gods presence , and of gods iudgements , therefore they would kill him for his wiues sake . whence also comes that sensualitie , whereby men addict them-selues wholly to the profits , pleasures , and honours of this world , neuer minding heauen or hell , but from want of consideration of their dutie to god ? if men did vse to call themselues to accompt for their sinnes , or did set before their eyes the iudgements of god due vnto them , it could not be that there shoud be such want of contrition towards god , or of compassion towards their brethren , as euery where abounds . and the like might be said of many other capitall sinnes , all which proceede from the want of good consideration . where , by the way , we may obserue , that our common people doe farre deceiue themselues in this perswasion of themselues , that by nature they haue good hearts , and good meaning : if you charge them with the sinnes of their liues , they will straightway plead their good intention , and say , though they sometime faile in action , yet they meane well alwaies . but the truth is , naturally well meaning , and good consideration , spirituall thinges is altogether wanting . and therfore while men doe soothe vp themselues in their good meaning , they deceiue their owne hearts through ignorance of their naturall estate : and they must knowe , that they can neuer come vnto christ that they might haue life , till they be quite gone out of themselues in regard of such conceits . chap. vii . the vse of the former . doctrine . sect. 1. that the scripture is the word of god. hauing seene what euill thoughts be in euery man naturally , & what good thoughts be wanting in him : it followeth now to make some vse of this doctrine concerning mans naturall imaginations . the first vse shall be against all atheists , who thinke the scripture to be meere policie , deuised by man to keepe men in awe . but we are to know , that the holy scripture is no deuise of man , but the very word of the euerliuing god ; which i thus demonstrate out of the former doctrine : the scripture saith in generall , that all the imaginations of euery naturall man are euill and that continually . nowe it doth not onely affirme this in generall , but declares it also in particular ; for elsewhere it sheweth what those particular euill thoughts be , which the naturall minde of man frameth concerning god , his neighbour , and himselfe . againe , the same scripture saith in generall , that good thoughts and considerations , are naturally wanting in euery man ; and elsewhere it declareth in particular what those good thoughts be which enter not into the mind of a natural man : both these haue bin plainly shewed out of the word of god. nowe herevpon it doth necessarily follow that the scripture is the word of god : for let the cunning atheist shew whence it is that the scripture doth declare mans thoughts ; hee cannot say , of man ; for no man knoweth the thoughts of another ; nay he cannot finde out his owne thoughts : neither can hee ascribe it to any angell good or bad ; for the minde of man is hid from them ; they knowe not mans thoughts . it remaineth therefore , that as god alone is the searcher of the hearts , so that scripture which declareth vnto man what bee his thoughts , is the onely word of the same god ; indeed god vsed man for his instrument , in the penning and deliuerie of the scripture , but hee himselfe by his spirite is the sole author thereof . sect. 2. that man hath no free will to good by nature . the second vse shall bee against the papists , who ascribe to mans will a naturall power to that which is truly good , as by it selfe to co-worke with gods grace in the first act of mans conuersion . but the charge of euill heere layd vpon the frame of mans naturall heart by god himselfe , doth teach vs otherwise : for looke howe farre the frame of the minde , which is the principall part of the soule , is corrupt for thoughts and imaginations , so farre is the will , the inferiour part of the soule corrupt in willing . but the minde is naturally so corrupt that it can not thinke a good thought , and therefore answerably the will by nature is so corrupt , that it can not will that which is truly good . if it be said , that man hath libertie of will in humane actions and in ciuill duties : answ. he hath , but yet such actions proceeding from a corrupt fountaine , are sinnes in euery naturall man , howsoeuer for the matter of the works they may be called good , beeing such as god himselfe ordained . sect. 3. of the timely preuenting and suppressing of wicked imaginations the third vse shall be for admonition vnto them , to whome is committed the education of youth , as parents masters , tutors , &c. that seeing the imaginations of mans heart are euill from his youth , therefore they must all ioyne hand in hand betime to stop vp , or at least to lessen this corrupt fountaine . parents must sow the seedes of grace into the minds of their young children , that if it were possible , euen at their mothers breasts they might be nourished in the faith . thus dealt lois and eunice with their young timothie : for paul saith ; e he learned the holy scriptures * of an infant . then as their children grow in descretion and vse of reason , they must be f nurtered in religion , and haue the grounds thereof by often repetition driuen into their hearts : for this is the best meanes to free their minds , though not altogether from naturall imaginations , yet from the force and poison thereof : for g follie is bound to the heart of a childe , but the rodde of teaching , that is , instruction with correction , will driue it away from him : yea , when as the h child set at libertie makes his mother ashamed . yet will i the sonne that is well instructed , giue his father rest , & yeild delight vnto his soule . further , where parents leaue , there maisters and tutours must take hold , building vp that good foundation which is layde to their hand , that by them also the streame of mans naturall imaginations may bee stopped : yea , though parents should neglect this dutie towards their owne children , as too many doe at this day , yet each godly master , if hee desire to haue gods church in his house , must in struct his familie , as f abrahā did ; and labour for circumcision of heart both to his children & seruants , euen as g abraham did circumcise not onely those that were borne in his familie , but also those that were bought for money . both parents and maisters are carefull to preuent diseases , & to breake off sicknes at the beginning in their children and seruants , which by continuance might bring bodily death , oh then howe carefull ought they to bee , to stop betime the course of naturall imagination in them , which without the speciall grace of god , will bring eternall condemnation both to soule and bodie ? and the rather must this course be taken in youth , and that betime , because custome , whether in good or euill , is a second nature : for h teach a child in the trade of his way , and when he is old he will not depart from it : but , i can the blacke-moore change his skinne , or the leopard her spots ? then may he also doe good that is accustomed to doe euill : herein the vices of the minde , are like the diseases of the body ; by longer continuance they grow more incurable . yea , all that studie and read the scriptures , either for their owne priuate , or for the publike good , must seeke by prayer to god for the sanctification of their mindes from this euill corruption ▪ least beeing left vnto themselues they become vaine in their imaginations . david a man according to gods owne heart , praied at least ten times in one k psalme for the teaching of god in the vnderstanding of his lawe : oh then what great cause haue we so to doe , whose l mindes are naturally set in euill workes ; beeing blinde in the things of god , not m able to perceiue them : but on the contrary , wholly prone to inuent and to embrace that which is euill . sect , 4. of repentance for euill thoughts the fourth & last vse shall be for practise to euery child of god : for if the imaginations of mans heart be euill from his youth , then there must be repentance for secret thoughts which neuer come into action ; yea , though we neuer giue consent of will thereto . when ioell proclaimed a fast , and called the people to humiliation , hee biddes them n rent their he arts , & not their garments : and peter said to simon magus , o repent of this thy wickednes , and pray god that if it be possible , the thought of thy heart may bee forgiuen thee : both which places doe plainly shewe , that true repentance is not outward in change of speach or attire , but inward in the change of the thoughts of the minde , and affections of the heart . and hence it is that paule prayeth for the thessalonians , p that they may be sanctified throughout , in soule , in bodie , and spirit , that is , in the minde , where is the framing of the thoughts . nowe if sanctification bee required in the minde , then must there be repentance of the sinnes that are therein . this dutie the lord himselfe vouchsafeth to teach , and therefore we must make conscience to learne and practise it , if we would be truly turned to the lord. and to mooue vs hereunto , consider the reasons following . first , the curse of god , euen the pangs and torments of the damned , both in this life and after death , are due to the person of man for his wicked thoughts : for cursed is euery one ( saith q moses ) that continueth not in all things that are written in the law to doe thē : so that hee which breaketh the law but once , and that in thought only , is accursed , because he hath not done all things that are written therein . now wicked thoughts are a breach of the law : for salomon saith , r doe not they erre that imagine euill ? and againe , the thoughts of the wicked are an abhomination to the lord : yea , the want of good thoughts is a breach of the law : for christ s saith , thou shalt loue the lord thy god with all thy thought : and therfore wicked thoughts must needes deserue this curse . the fall of the deuills was most fearefull and irrecouerable , & ( though it be not certen , yet ) most diuines agree in this , that their sinne was first in thought ; and therefore wicked thoughts are deadly euills . also to shew the wickednes of euill thoughts , god hath set this brand vpon them since the fall of adam , that by them not onely mans body , but also his minde and memorie , are far sooner confounded then by outward accidents ; this was not so by creation , and therefore it is the heauie curse of god vpon them . secondly , these wicked thoughts be the roote and beginning of all ●uill in gesture , word , and deede ; there cannot be an action before there be a thought : for this is the order whereby our actions are produced : first the minde thinketh ; then that thought delighteth the affection , and from that commeth consent of will ; after consent of will , commeth execution of the action , after executiou commeth trade and custome by often practise : and vpon custome ( if the worke be euill ) commeth the curse , which is eternall death . how great a cause therefore haue we to repent vs of the wicked imaginations of our hearts ? the old world indeede was drowned for their actuall abhominations , but no doubt , the lord had great respect in that iudgement to their wicked thoughts , which were the roote of all : and therfore he mentioneth them as a cause of the flood . gen. 6. 5. in this repentance , three things are required ; first , a due examination of our heartr concerning these imaginations ; which we may take by the knowledge of those points before handled , of mans naturall thoughts concerning god , his neighbour , & himselfe : and to further vs herein we must remember that all the euill thoughts before mentioned be in vs naturally , so as if we be left to our selues , when occasion is offered , we will conceiue them in our mindes ; as that there is no god ; that the word of god is foolishnes , &c. againe we must heare gods word preached attentiuely , & apply , not onely our outward senses , but our mindes also thereto , that so it may enter into our hearts ; for the word of god , working in the heart will discouer vnto a man what be his thoughts : this word ( saith the holy a ghost ) is mightie inoperation , and sharper then any two edged sword , it entreth through euen to the deuiding a sunder of the soule and the spirits , the ioynts and the marrow , & is a discerner of the thoughts and intents of the heart : at the preaching of this word the secrets of the heart of an infidell are discouered ; if all prophecie ( saith b paul ) and there come in an infidell , or one vnlearned , he is rebuked of all men , and iudged of all , and so are the secrets of his heart made manifest , whereupon he falleth downe , and worshippeth god , saying plainly , god is in the prophets indeede . secondly , after examination , wee must pray for the pardon of our euill thoughts ; a plaine commandement of this duty , peter giues to symon magus c pray to god saith he that the thought of thine heart may be forgiuen thee : and vndoubtedly he that hath not grace to pray for the pardon of his evill thoughts , hath not true repentance in his heart . thirdly , we must seeke to reforme our minde of euill thoughts ; this is a further matter then reformation of life : and it is expressely commanded by the holy ghost . d be ye renued in the spirit of your minds , that is , in the most inward and secret part of your soules , euen where the thoughts and imaginations are framed and cōceiued : this duty must be remembred ; for christian religion consisteth not in outward shewes and behauiour , ( though thereby we may giue comfortable testimony of gods inward graces ) but it standes principally in the mind , and in the heart , which must therefore be reformed with the powers and faculties thereof . chap. viii . rules for the reformation of our euill thoughts . sect. 1. our thoughts must be brought into obedience to god. for the reformation of our thoughts , sundrie rules must be obserued : first , that we bring all our thoughts into the obedience of god. euery man will grant that words and actions , must be in subiection ; but i say further , euery thought in the mind must be conceiued in obedience to god , and no otherwaies : salomon c saith , establish thy thoughts by counsell , which may admit this meaning , that a man must not conceiue a thought in his minde , vnlesse he haue counsell and warrant from the word of god so to thinke : and s. paul. saith . f the weapons of our warrefare ( speaking of the preaching of the gospell ) are not carnall but mightie through god to throw downe holds , casting downe the imaginations , and every thing that is exalted against the knowledge of god , and bringing into captivitie euery thought to the obedience of christ ; giuing vs to vnderstand , that those who submit themselues to the ministrie of the word must be of this mind not onely to be conformable therevnto in word and action , but in every thought of their minde , euen those must bowe the knee to christ : howsoeuer with men we say thought is free , yet with god it is not so ▪ and indeed he which hath effectually receiued the grace of christ , will endeauour to yeild obedience as well in thought , as in word and action : whatsoeuer things are true ( saith g paul ) whatsoeuer things are honest , whatsoeuer things are iust , pure , and pertaine to loue ; whatsoeuer things are of good report , if there be any vertue , if there be any praise , ( he saith not onely doe h these things , but ) thinke on these things , where the commandement is plaine , that a mans thoughts must be holy , pure , iust , and of such things as are praiseworthy and of good report , that so they may be conceiued in obedience to god. sect. 2. of the guarding of our hearts . the second rule for the reformation of our thoughts , is giuen by salomon i keepe , or countergard thy heart aboue all watch and ward , that is guard and keepe thy heart more thē any thing that is watched or guarded , whether citie , house , treasure or such like ; and the reason adioyned sheweth the necessities of the rule ; for out of it come the issues of life . in the right guarding of the heart , three duties must be performed : first we must couenant with our outward senses , resoluing fully with our selues by gods grace , that none of them shal be the instruments , the beginning or occasion of any sinne in heart , or life . this couenant k iob made with his eies , not to looke vpon a maid , to lust after her : and david l prayed the lord to direct and keepe his eies from beholding vanitie : now looke how these holy men dealt with their eyes , so must wee proportionably deale for all the outward senses of our body ; bynding them all , after their example , from being the meanes of prouocation to any sinne : this dutie is most necessarie , for the outward senses be the doores & windowes of the soule , and vnlesse good care be had thereto , the deuill will enter in by them and fill the soule with all corruption . secondly , we must obserue our euill thoughts , and at their first arysing , stop and restraine them , not suffering them to take any place in our hearts : this is a speciall meanes to preserue and guard the heart ; for frō the thoughts proceede all bad desires , corrupt affections , euill words & actions : the minde must first conceiue before the will can desire , or the affections bee delighted , or the members of the bodie practise any thing , so that whatsoeuer is of a loose life , and bad behauiour , it commeth from the prophanesse of his heart in evill thoughts : neither can it bee hoped that any man should reforme his life that will not guard his heart , and keepe his mind from wicked imaginations : the deuill cannot worke his will vpon mans affections , or preuaile ouer mans will but by thoughts , & therefore it is necessarie , that the first motions of euill in the minde bee restrayned at the beginning . thirdly , wee must with all care cherish and maintaine every good motion of gods spirit that is caused in vs by the ministerie of the word , or by the aduise of gods children : for these are the sparkes and flames of grace , which paul meaneth when he saith , m quench not the spirit . sect. 3. of the eleuation of the heart to god. thirdly , for the reformation of our thoughts wee must often vse eleuation of minde and heart to heauen , where christ sitteth at the right hand of his father . thus did dauid vnto thee , a oh lord , doe i lift vp my soule : and paule , saying of himselfe & other christians , b that they had their conversation in heauen , signifieth thus much , that not onely their studies and meditations , but also their dealings in the worlde were heauenly . s. iames c bids vs , drawe neere to god , nowe which way should a poore wretch here below , drawe neere to god , but by lifting vp his heart to the throne of grace in heauen , that so god in mercie may drawe neere vnto him by grace ? the lord hath instituted in his church the vse of his last supper , wherein the giuing and receiuing of bread and wine doth represent and seale vp vnto vs our communion and participation of the bodie and blood of christ giuen for our redemption : now the principall action on our behalfe therein required , is this eleuation of the heart vnto god , as well for the contemplation of gods infinite mercie in christ , & of christs endlesse loue to vs , as for the application of his merits to our owne soules by the hand of faith , as also for the spirituall resignation of ourselues in soules and bodies , by way of thankfulnes , to him that hath redeemed vs. further touching this eleuation wee must remember , that it ought to be our continuall and ordinarie action vnto god : for as it is with him that keepes a clocke , vnlesse hee doe euery day winde vp the weights , which are alwaies going downeward , the clocke will stand ; so it fareth with vs ; our hearts are euer drawing towards the earth , and the thinges heere below , by reason of that bodie of sinne d which hangeth on so fast , and presseth downe ; and therefore wee must endeauour by gods grace continually to lift them vp to heauen : the apostle bids vs , e pray continually , not that wee should doe nothing else but pray , but his meaning is , that wee should euery day , and euery part of the day so oft as iust occasion is offered , lift vp our hearts vnto god. but of all other , there be three especiall times wherein wee must vse this heauenly elevation : first in the morning , by prayer , thankesgiuing , or both , before the cogitations of any earthly affaires come into our mindes , that so we may giue vnto god the first fruits of our thoughts euery day . secondly , in the euening before wee lay downe our bodies to rest , for who knoweth when hee layeth himselfe downe to sleepe whether euer hee shall rise againe aliue ? thirdly , at any other time of the day , wherein wee receiue any blessing from god temporall , or spirituall , or doe feele our selues to stand in neede of any of his gifts , or graces ; for seeing euery good gift comes from him , is it not reason we should giue this glorie to his name ; to lift vppe our hearts to his throne of grace , whensoeuer wee receiue or expect the same from his bountifull hand ? sect. 5. of the assurance of our particular reconciliation with god. fourthly , for the reformation of our thoughts , we must labour to be assured in our hearts by gods spirite , of our particular reconciliatiō with god in christ. this is that knowledge of the loue of god which passeth knowledge , for which paule , f bowed his knees vnto the father of our lord iesus christ , in the behalfe of the ephesians : in regarde hereof paul g estemed al things losse , yea to bee drosse and donge . nowe when this assurance is settled in our hearts , it will purifie not onely the will and affections , but also the first motions and thoughts of our mindes : hee that hath in himselfe this hope ( saith , h s. iohn purifieth himselfe as god is pure . for when a man shall bee truly perswaded in his heart , that of a vile sinner , euen the child of wrath , he is made the child of god , and a vessell of honour acceptable to god , enioying his loue , and fauour in christ , then will hee reason thus with himselfe , hath god of his endlesse mercie vouchsafed to receiue mee into his grace and fauour , that otherwaies should haue beene a fyrebrand of hell for euermore : oh then , howe should i suffer my minde , my will , and affections , to bee any longer the instruments of sin , whereby i shall displease so gratious a god , and cast my selfe out of his loue and fauour : nay , but i will imploy my soule which hee hath redeemed with all the powers and faculties thereof , as weapons of righteousnes for the aduancement of his glorie . sect. 5. of spirituall consideration . lastly , if wee would reforme our thoughts , wee must giue our selues to spirituall consideration or meditation . by spirituall consideration i meane any action of the minde renued and sanctified , whereby it doth seriously thinke on those things which may further saluation . this consideration i call spirituall , to distinguish it from earthly plotting care , whereby naturall men shew themselues wise & prouident for the thinges of this life , though in the matters of god which concerne saluation , they bee blinde and ignorant . also i adde , it must be an action of a minde renued and sanctified , because the naturall man perceiueth not the things of the spirit of god , they seeme foolishnes vnto him , and therefore he cannot giue his minde vnto them . nowe the excellent vse of this rule will plainly appeare by the fruitfull practise of it in the prophet dauid : for what was more vsuall with him then spirituall and heauenly meditation ? sometime vpon i god himselfe ; sometime k on the workes of god ; sometime l on his owne waies : and m continually on gods word : now sanctifying this dutie by praier , as it is plaine hee did continually , psal. 19. 14. let the meditation of my heart , oh lord , bee acceptable in thy sight : hence it came to passe , that hee professed an n hatred vnto vaine inuentions , which are the proper effects of an vnreformed minde : and on the contrarie , by this godly practise he o got more vnderstanding thē his teachers ; yea hee attained to this excellent state of a renued minde , that p his raines , whereby hee meanes the most secret part of his soule , taught him in the night season . and in reason wee may perceiue the truth heereof : for seeing contraries doe mutually expell one another , what can be more effectuall to purge the minde of euill thoughts , then to exercise the same with spirituall considerations : for when through the blessing of god , these shall take place , the other must needes bee gone : in regarde whereof it shall not be amisse somewhat to insist in the handling of them . chap. ix . of spirituall consideration concerning god. sect. 1. of the consideration of gods presence . spirituall considerations seruing for the reformation of our thoughts , doth either concerne god , or our selues . that which concerneth god containeth many branches , but i will insist in foure especially . first , touching gods presence , wherby a man doth thinke and so resolue himselfe , that wheresoeuer he is , he stands before god , and that all his thoughts , wordes , and deedes are naked in gods sight : dauids heart was filled with this consideration , when he penned the 139. psalme : for that whole psalme from the beginning to the ende serueth to expresse this holy cogitation of gods presence : the like impression must wee labour to haue in our hearts touching gods presence : for it is the most notable meanes , to cleanse the heart from euill thoughts , to restraine the will and affections from wicked delights , and to keepe in order the whole man , causing him to stand in the awe of gods commandements . dauid saith , * the feare of the lord is cleane ; meaning thereby , that that man which hath the feare of god in his heart arising from this consideration of gods presence , hath a cleane and pure heart . this consideration also is a notable meanes of comfort in the time of trouble and danger : hence david * saith , ●hough i walke through the valley of the shaddow of death , i will feare none euill : for the lord is with me : and hence it was that d he would not be afraid for tenne thousand of the people that should rise vp against him . sect. 2. the consideration of gods iudgements . the second consideration touching god , is of his iudgements , not onely those which were done of old , and are recorded in the scripture , or other histories ; but euen his late iudgements which wee behold , or heare to fall vpon kingdomes , townes , particular houses , and persons , must we carefully lay vnto our hearts . of the want hereof the lord complaineth among his people saying , d the whole land lieth wast , because no man setteth his minde on it : giuing vs to vnderstand , that the neglect of due consideration of gods iudgement brought desolation to the whole land , and therefore the want therof is a maine and grieuous sinne , bringing further iudgements with it . god hath sundry times sent his iudgements among vs ; generally by plague , and famine ; and particularly on sundrie families , and persons ; but who regardeth them ? wherefore vnlesse wee will double gods iudgements vpon vs , let vs remember our dutie , and seriously thinke vpon them . and that this consideration may be profitable vnto vs , we must doe three things : first , we must carefully obserue , marke , and remember them : psal. 119. 52. i remember thy iudgements of old , o lord. the lords people were much wanting therein , as psal. 78. 11. 42. secondly , we must apply them to our owne person in particular , so as the thought thereof may make vs afraid , though they befall others . when c habakuck in a vision saw the iudgements of god , which were to come vpon the chaldeans , the consideration thereof was so powerfull with him , that it made him tremble and quake in a familie when the father beateth his seruant the child feareth ; and when one child is beaten , then all the rest crie : euen so when god our father powreth downe his iudgements , though vpon the heathen , yet wee must feare ; but when any of his children are afflicted , it must strike soare to our hearts . thirdly , we must make vse of gods iudgments that light vpon others , by applying them to our selues . when certaine men brought newes to our sauiour christ of an heauie iudgement vpon some f galileans , whose blood pilate had mingled with their owne sacrifices , immediately our saviour labours to bring them that told him to make vse thereof for their owne good , saying , that thereby they ought to be mooued to repentance : for they that were slaine , were no greater sinners then the rest : and therefore except they who told that newes did amend their liues , they should also perish . so that whensoeuer we see or heare of any iudgement of god vpon others , wee must thereby be mooued to repent : and thus doing , we shall come to a right consideration of gods iudgements . sect. 3. the consideration of gods word . the third consideration concerning god , is of his word . dauid maketh it the propertie of a blessed man , g to meditate in the law of god day and night : and he professeth of himselfe , that h it was his meditation continually : yea oftentimes he promiseth to i meditate in gods precepts , to k delight in gods statutes . this is l maries praise , that shee kept in her heart sundrie things which iesus spake . and so ought euery child of god , high or low , daily and continually to meditate in the word of god. but , alas , this dutie is little knowne and lesse practised : men are so farre from meditating in gods word , that they are ignorant of it . among many families you shall scarse finde the booke of god : and such as haue it , for the most part , doe little vse it . the statutes of the land are by very many searched out diligently , but in the meane time the statutes of the lord are litle regarded : oh that men knew the sweete comfort * of the scriptures , then certenly they would account their meditation therein o the ioy and reioycing of their heart . now the right consideration of gods word consists in three things : first , we must obserue the true sense , and meaning of that which wee heare , or read ; secondly , we must marke what experience we haue had of the truth of the word in our owne persons ; as in the exercises of repentance , & inuocation of gods name , and in all our temptations : this is a speciall point in this meditation , without which the former is nothing . thirdly , we must consider how farre forth we haue beene answerable to gods word in obedience , and wherin we haue beene defectiue by transgressions . againe in the word of god , there bee both commandements , and promisses : the consideration of gods commandements is a notable meanes to direct , & moderate , not onely our words , and deedes , but also our secret thoughts and desires : for if before we thinke , before we will , or speake any thing , we would first consider that god cōmands vs to think , to will , and speake thus and thus ; this would mightily stay , and suppresse in vs all corrupt thoughts and desires , all euill words , and actions : the promisses of god likewise duly cōsidered would greatly further vs in good thoughts : for to them that think on good things , shall be mercie and truth . prov. 14. 22. the cause then why many that know the will of god , so much faile in particular obedience is because that with their knowledge , they doe not ioyne this serious consideration of gods commandements , and promisses , and apply the same to their occasions . sect 4. the consideration of gods workes . the fourth consideration cōcerning god , is of his workes : for as dauid saith , c the workes of the lord are great , and ought to be sought out of all that loue him . this consideration bindeth vs to enquire , and search what be the workes of god toward vs ; his worke of creation , his providence , preseruation , with all other his workes of mercie and iustice in vs , and vpon vs : whether ordinary : or extraordinary : the prophet d isay denounceth a woe against those that had the harpe , and vyoll , timbrell and pype , and wine in their feasts , and regarded not the worke of god , nor considered the worke of his hands ; whereby we may see that the neglect hereof , is a grieuous sinne , and yet it is the commō sinne of this age . now for the better performance of this dutie , wee must thus proceede ; first we must consider our creation , how the lord gaue vs being , when we were nothing ; and how he made vs reasonable creatures , & not brute beasts , yea , he created vs in his owne image , when as he might if it had so pleased him , haue made vs toades , & serpents : secondly , we must consider his good providence ouer vs , howe he hath preserved our life from time , to time , and saued vs from many dangers : and his great patience must not be forgotten , how he hath spared vs from the righteous iudgements of our sinnes ; hee might haue cast vs into hell , in our mothers wombe , or so soone as wee were borne for our originall sinne : but hee hath giuen vs a large time of repentance . heere also wee must consider his exceeding fauour in the time and place of our birth , and life : hee might haue suffered vs to haue beene borne among infidels : but behold wee were borne in the bosome of gods church : hee might haue depriued vs of the meanes of our saluation , his holie worde and sacraments ; but in his tender mercie hee hath vouchsafed them vnto vs , to bring our soules to life . hee might haue , b hardned our hearts against his feare , and blinded our eies against his light , c but yet he hath enlightned our mindes to knowe his truth , and softned our hearts causing vs to crie vnto him for the pardon of our sinne ; he might haue d giuen vs vp to a reprobate sense , when wee swerued from his testimonies , and reguarded not the knowledge of his will : but loe , as a louing father he hath often e chastened vs. for our profit , that wee might bee partakers of his holines : hee might haue left vs comfortles vnder the reproch of the wicked , but hee hath vouchsafed vs his spirit , for our euerlasting comforter . thus must we dulie consider of all these wonderfull workes of god towardes vs , and not like the men of this world , thinke on nothing but pastimes , honours , and commodities ; this will bee a notable meanes to keepe our hearts from euill thoughtes : for whose heart will not relent towards his god , that so many waies hath tasted of his bountie towardes him ? yea , this consideration will bee an exceeding stay and comfort to our soules in the daie of trouble , and distresse : so salomon saith : a beholde the worke of god , and in the day of affliction consider : a naturall man cannot away with trouble , if sorrowes encrease vpon him , hee is readie to make away himselfe , which comes of this that he can not consider the workes of god , for he that can rightly meditate on gods goodnesse towards him in all his workes , shall be able with patience to support his soule vnder the greatest crosse . a practise heereof we may see in dauid who being in a most greeuous temptation , so as he cried out , b is the lords mercie cleane gone ? hath he forgotten to be mercifull , &c. did yet recouer himselfe by the consideration of gods former workes of mercie , and of his c wonders of old , whereof he had experience in his owne person . chap. x. of spirituall considerations which concerne our selues . sect. 5. the consideration of our owne personall sinnes . the considerations which respect our selues are six : first , we must cōsider our owne personall sinnes ; as well the corruptions of our hearts , as the actuall transgressions of our liues . this was dauids practise ; d i considered my waies saith hee ) and turned my feete , into thy testimonies . the iewes likewise in their great affliction , stirred vp themselues to this dutie , saying one to another ; e come let vs search , and trie our waies , and turne againe vnto the lord. in this consideration of our sinnes , wee must doe three things : first , seriouslly call to minde in what manner wee haue sinned ; whether of ignorance or of knowledge , of weaknesse through infirmitie or of wilfulnesse through presumption : secondly , we must dulie waighe the greatnes of our particular sinnes , euen of the least of them , remembring this , that by euery sinne wee commit , gods infinite maiestie is displeased , and his iustice violated : thirdly , wee must consider the number of our sinnes ; which wee shall neerest attaine vnto , by searching out our thoughts , our wills , & affections , our words , & actions , all which being diligently obserued , will make vs crie out , that they bee in number as the haires of our head , and the sands by the sea-shoare . quest. but what if a man haue truely repented him of his sinnes , must he still vse this cōsideration of them ? answ. yes verily , although he bee assured of the pardon of them : so did dauid after nathan tould him thy sinnes are forgiuen ; hee penned the 51. psalme , and when hee was high in gods fauour , he prayed still for the f pardon of the sinnes of his youth : for howsoeuer god in mercie put our sinnes out of his remembrāce vpon our true repentance , yet we must neuer put them out of our remembrance , so long as we liue in this world ; because the consideration of them , though they bee pardoned , is a notable meanes both to mooue vs to renewe our repentance , and also to make vs watchfull against sinne in time to come . sect. 2. of mans miserie through his sinnes . secondly , wee must consider the miserie into which euery one is plunged by nature through adams fall , and his owne sinnes . this was iobs meditation , saying , g man that is borne of a woman , hath but a short time to liue , he is full of miserie : and so goeth on most notably describing the miserie of man : yea , this was salomons consideration in the whole book of ecclesiastes , from the beginning to the end . nowe that this consideration may take place in our hearts , wee must enter into a particular view of this our naturall miserie : the principall branches whereof bee these : first , a separation from all fellowship with god : for as isai h saith , our sinnes haue separated betweene god and vs : and this is the speciall part of mans miserie . secondly , societie and fellowship with the damned spirits , the deuill and all his angels ; standing in this , that man by nature beareth the image of the deuill , and withall performeth seruice vnto him in the practise of lying , iniustice , crueltie , and all manner of sinne . thirdly , all manner of calamities in this life , as ignominie in good name , paines and diseases in the bodie , losses , and damages in friends , and in all temporall blessings whatsoeuer . fourthly , the horrour of a guiltie conscience , which is in it selfe the beginning of hell torments : for it is our accuser vnto god , our iudge to giue sentence against vs , and the very hang-man of our soules to condemne vs eternally . fiftly , the second death , which is the full apprehension of the eternall furie of gods wrath , both in bodie and soule eternally . this consideration must be often vsed of euery man , to mooue him to repentance , and it is very effectuall thereunto : for if we doe but consider howe a man for the paine of one tooth , will be so grieued , that hee could wish with all his heart to be out of the worlde , that his paine were ended ; oh then how great shal we think the apprehension of the full wrath of god to bee , seazing not vpon one little member , but vpon the whole man both bodie and soule , & that for euer ? no tongue can expresse , nay no heart can conceiue the greatnes of this terrour , and therefore it must be an occasion both to beginne and encrease true repentance in vs dailie . sect. 3. of our owne particular temptations . thirdly , wee must consider our owne particular temptations wherewith wee are most assaulted through the malice of sathan , and our owne corruption . bee sober and watch ( saith i peter ) for your aduersarie the deuill goeth about like a roaring lyon , seeking whome he may deuoure . this was paules practise towards the incestuous man , whom hee had enioyned to bee excommunicate , for after he heard of his repentance , hee gaue direction that hee should bee receiued into the church againe , least hee were swallowed vp of ouer much heauines , and so sathan should circumvent them : for ( saith k hee ) wee are not ignorant of his enterprises . if forraigne enemies should seeke the inuasion of our land , not onely our magistrates , but euerie ordinarie man well affected to his countrey , would bethinke himselfe what coast were the weakest , that thether present defence might bee sent to keep out the enemies ; euen so , seeing the deuill doth assault vs daily , wee must enter into serious consideration of our thoughts , wills ; and affections , and see in what part we bee most weake , and in what inclination satan may most easily preuaile against vs , which we shall best espie by obseruing the sinnes of our liues ; and this will make vs arme our selues against him by gods grace , euen in the weakest parts , that hee breake not into our hearts , to the ruine of our soules . this consideration concerneth all men , not onely the dissolute and sinnefull , but euen those that haue receiued most grace . it were infinite to goe through all the temptations of satan ▪ consider this one for all , whereby he kills many a soule ; through the whole course of mens liues , he laboureth to fill their hearts with carnall securitie , and to bring them to neglect the ordinary meanes of saluation ; this done , he seekes to keepe them in this estate all their life long : but in the end he takes an other course , for when death approcheth , then he seekes to strike their mindes with obliuion of gods mercies , and to fill their soules with terrours in regard of their sinnes , and of gods iudgements due vnto them ; that so bereauing them of all hope of mercie , he may bring them to finall despaire : wee therefore beeing forewarned of his deadly fraud , must seriously bethinke our selues of this temptation , and cast with our selues euery day how to auoide it . this we shall doe if we shake off carnall securitie , and negligence in the meanes of our saluation : and prouide betimes for the assurance of gods loue and fauour , that when death shall come , wee may be free from the terrour of an euill conscience , & haue strong hope , and consolation in christ iesus . sect. 4. of our particular ende . fourthly , we must consider our particular ende . the lord complaineth of the want hereof in his owne people , l oh that they were wise , then would they consider this ; they would consider their latter end . in this consideration three points must be obserued : first , that the time of death is vncertaine , no man knoweth when he must dye : secondly , that the place is vncertaine , no man knoweth where he must dye : thirdly , that the manner of his death is vncertaine , none knoweth by what death he shall glorifie god and therefore that we may not deceiue our selues , wee must thinke that most fearefull , and greivous ends may befall vs , in regard of the bodily payne , and torment , euē then when we little feare or suspect any such thing . this consideration will bee a notable meanes , to stirre vp our hearts either to beginne , or renew our repentance : when wicked m ahab heard of his fearefull end , hee was humbled : and the ninivites beeing told of their sudden destructiō , n repented in sackcloath , and ashes , and turned to the lord. sect. 5. of our straight accompt at the last day . fiftly , we must often consider with our selues , and that most seriously , of that straight account , and reckoning of all our thoughts , words , and actions , which we must make vnto god at the last day of iudgement . this is the principall consideration of all , and the want hereof a fearfull sinne , arguing great negligence , ignorance , blyndnes of mind , and hardnes of heart : if a traveller come into an inne , hauing but one penny in his purse and call for all manner of dainty fare , and prouision , spending sumptuously , will not al men iudge him void of all consideration , sith he hath nothing to pay , when his account is to bee made ? loe , this , or worser is the most mens case , who in this life pursue their profits and pleasures , with all eagernes , they care not how , neuer regarding that reckonning which they must make vnto god , at his terrible day of accounts with all the world : and therefore though the former cōsiderations will not , yet let this take place in our hearts , to mooue vs to a daily forehand reckonning with god in the practise of true repentance , and to imploy the good gifts and blessings we receiue from god , like good seruants , vnto the best advantage of his glorie , that when this account is to be made , we may giue it with ioy , and not with feare . and that this consideration is effectuall to this purpose , salomon teacheth in vsing it as his farewell with dissolute youth , with whome otherwaies he hath little hope to preuaile , saying o goe too thou young man , take thy pleasure in thy youth , yet know , that for all this , thou must come to iudgement . but how powerfull it is with gods child , we may see in paul , p who professeth of himselfe that in regard of this account , he endeauoured to haue alway a cleere conscience towards god , and towards men . sect. 6. of our present estate towards god. lastly , we must seriously consider of our present estate towards god , whether we be in the state of sinne , or in the state of grace ; whether we belong to the kingdome of darkenes , or be true members of the kingdome of christ : it is not enough to bee in the church , but we must be sure , we be of the church ; for many wolues , and goates be in gods fould ; they went out from vs ( saith s. q iohn ) but they were not of vs : and therefore paul adviseth to this consideration , saying , r prooue your selues , whether you bee in the faith or not . the want hereof was the fearefull sinne of the foolish virgins , s who contented themselues with a shew of religion , hauing the blasing lampes of outward profession ; and laboured not for that oyle of true grace , which might enlighten their soules to the fruition of gods glorie : yea , this is the common sinne of this age , men blesse themselues in their good meaning , saying they hope well ; and doe not through search , whether they be true members of gods church or not : now if after tryall it appeare , that true faith and repentance be wanting in vs , which are the seales of adoption in gods children then with all good conscience , we must vse the meanes appointed of god to obteine these graces for our assurance ; the comfort whereof will be so pretious vnto our soules , that we shall abhor to admit such wicked imaginations into our minds , as any way tend to depriue vs of it . these are the considerations which respect our selues ; whereunto if we giue our mindes in a constant course , as also to the former which concerne the lord , obseruing withall the rules before prescribed , through gods blessing vpon our endeauour , wee shall vndoubtedly finde by good experience , that euill thoughts shall not preuaile against vs : but beeing reformed in our cogitations , we shall send out of our mindes as from a cleansed fountaine , such streames of good words and works , through the whole course of our liues , as shall redound to the glorie of our god , the good of our brethren , and the consolation of our owne soules , through iesus christ our lord , to whome with the father , and the holy ghost , be praise in his church for euermore . amen . finis . notes, typically marginal, from the original text notes for div a09465-e160 a pro. 4. 23. b pro. 23. 26. c see acts. 5. ● . luk. 22 3. d moses body , iude 9. e mat. 12. 35. hinc fons boni , & peccandi origo . hieron . ad demetriad . f august . in p● . 148. g psal. 24. 7. h ephes. 6. 2 ▪ i qui , posse di● ipse imperabit ibid. aug. k mat. 6. 24. l quia ●it ibi p●rs aliqua diabolo discedit dens iratus ; & possidet to●u● diabolus . august in ioh. the summe of this treatise . m cant. 6. 1. notes for div a09465-e1230 a isa. 45. 7. b 2. sam. 16. 10. c gen. 45. 5. d 1. pet. 3. 2● . e luk 17. 26. a hab. 32. b rom. ● . ●2 . * 2. pet. 3. 15. d psal. 46. ● e mat. 12. 44 f eph. 4. 23. g tit. 1. 15. h 2. cor 3. 5. i math. 13. 19. k ● . king . 6. 9. ●2 . l 2. king . 5. 26. m act. ● . ● . n 1. chron. 17. 2. 4. o 1. king . 19. 1● . o act. 8. 21 , p act. 13. 10. o isa 6. 3. 16. p rev. 6. 10. r psal. 10. ● . s psa. 14. 1. 1. in whome this thought is . t psal. 14. psal. 10. u rom. 3. how a man by thinking denies god. x gal. 4. 8. y eph. 2. 1● . z psal. 96. 5. g psal. 1● . 3. h amos 6. 3. amos. 9. 10. i phil. 3. 19. k coloss. 3. 5. 1. cor. 4. 4. the fruit of this thought . m 1. ioh. 2. 23. n iohn . 4. 22. 1. bellar. lib. 7 de poenit . c. 7. a rhem. on rom . 8. 17. sect . 4. o rom. 1. 6 a rhem. on ephes . 1. 22. sect . 5. b rhem on rom. 8. 17. sect . 4. c rhem. on 2. co. 1. 11. sect . 3 in officio be 〈◊〉 mari● . in annot . sup . dist . 40. c. s● papa . edit . greg. p 3. ioh. 2 23 examination of this thought . 3. signes of this thought q v. 2. 3. r v. 4. s v. 6. a eccles. 10. 12. b 1. cor. 1. 2● . c v 23. d 1. co● 2. 24. e deut. 29 19. f isa. 5. 19. g 2. pet. 3. 3. 4. fruits of this thought . machavelisme . apostacie . h galat. 1. 6. examination for this thought . a isay. 30. 33. b psal. 126. 1. * 1. cor. 3. 18 * ps. 119. 18. d ioh. 6. 65. * vers . 45. f iob. 21. 14. g v. 1● . h ier. 6. 16. i luk. 19. 14. examination for this thought . a iob. 21. 15. b mal. ● . 3. 14. c psa. 73. 13. examination for this thought . num. 20. 12. b v. 6. c v. ● . d psal. 31. 21. e psal. 116. 21. f psal. 78. 19. 20. g mat. 14. 30. time of this thought . k v. 12. l psal. 77. 7. fruite of this thought . a gal. 2. 20. meanes against distrust . * gal. 3. ●9 a luk. 18. 11. b phil. ● . 3. iud. 1. 7. * iob. 39. 37. d gen. 18. 27. e rom. 7. 24. f matth. 24. 9. ioh. 16. 2. h 1. pet. 4. 3. 4. i danie . 2. 48. k daniel . 1. 9. a gen. 38. 15. 16. b 2. sam. 13. 2. c micah . 2. 1. d amos. 8. 5. q 1. 8. am . 1. 13 14. r v. 15. s 1. sam. 17. 28 t math. 9. 2 v. 4. v act. 2. 13. a isay. 14. 1● . b zeph. 2. ●● . c luke 18. 11. d the hereticall church of rome . e reuel . 18. 71 the danger of this thought . fruites of inward pride . f luk. 1. 51. g iam. 4. 6. h isa. 57. 15. the height of this thought k isa. 14. 14. l daniel . 3 15. m exod. 5. 2. n act. 12. 22. o 2. thess. 2. 4. bellar. de rom. pontil . lib. 4. a deut. 9. 4. b ierem. 2. 35. c rev. 3. 17. d luk. 18. 9. 10. e matht . 9. 18. f luk. 15. 7. examination for this thought . a isaiah . 28. 15. b psal. 30. 6. c luk. 12. 1● . d zeph. 3. 5. e ier. 48. 11. f zeph. 1. 12. g ier. 8. 6. remedie . h iob. 6. 2. 3. i lam. 1. 12. * ionah . 4. 8 ▪ 9 ▪ k prou. 24. 10. l 1. cor. 11. 32 m mich. 7. 9. n psal. 43. 5. * eccles. 4. 8. b 2. cor. 3. 5. c 1. cor. 2. 9. the first good thought wanting . hos. 7. 1. 2. pag. 39. 37. the second good thought wanting . d matth. 24. 38. 39. e gen. 19. 14. f luk. 12. ●● . vers . 20. g mat. 25. 37. the third good thought wanting . h ier. 8. 6. i isay. 44. 16. 17. 19. 20. the fourth good thought wanting . k mat. 25. 18. l ier. 5. 24. m mat. 25. 3. 8. n luk. 10. 27. o gen. 20. 11. bellarm. de grat & lib. arbit . l. 16. c 15. sect . 10. e 2. tim. 3. 15. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . f eph. 6. 4. g pro 22. 15. h pro. 29. 15 i ibid. 27. f gen. 18. 19. g gen. 17. 23. h pso : 22. 6. i ier. 13. 23. k psal. 1●9 . l coloss. 1. 21. m 1. cor. 2. 14. n ioel 2. 13. o act. 8. 22. p 1. thes. 5. 23. 1. reason . q deut. 27. 6. r pro. 14. 22. & pro. 15. 26. s mark. 12. 30. 2. r●ason . order of producing actions . 1. examination of euill thoughts . a heb. 4. 12. b 1 cor. 14. 25. 2. prayer for pardon of them . c act. 8 : 22 3 reformation of euill thoughts . d ephes. 4. 23. 1. rule . c prov. 20. 18. f 2. cor. 10. 5. g phillip . 4. 8. h v. 9. 2. rule . i pro. 4. 23. 3. things in the guarding of the heart . k iob. 31. 1. l psal. 119. 37. 2 m 1. thess. 5. 19. 3. rule . a psal. 25. 1. b philip. 3. 20 c iames. 4 ▪ ● d heb. ●2 . ● . e 1. thess. 5. ●● 4 rule . f ephs. 3. 14. 19. g phillip ● . h 1. ioh. 3. 3. 5. rul● ▪ ● . cor. 2. 14. i ps. 119. 55. k ps ▪ 119. 97. l ps. 119. 59. m ps. 119. 98 n ps. 119. 11● o ps. 119. ●● ▪ p ps. 16. 7. * psal. 19. 9. * psal. 23. 4. d psal. 3. 6. d ier 12. 1● c hab. 3. 16. f luk. 13 , 1 , 2 , 3. g ps. 1. 2. h ps. 119 97. i v. 15. k v. 16. l luk. 2. 51. * rom. 15. 4. o ier. 15. 16. c psal. 11. 2. d esay . 5. 11 , 12. b isay. 63. 17. c rom. 11. 8. d rom. 1. 28. e heb. 12. 10. a ecles . 5. 15. 16. b psal. 77. 8. c v. 11. 12. d psal. 115. 59. e lam. 3. 40. f psal. 25. 7. g iob. 14. 1. mans natural miserie branthed out . h isa. 59. 2. i 1. pet. 5. 8. k 2. cor. 2. ● & 11. an ordinarie and yet most dangerous temptation . l deut. 32. 29. m 1. king. 21. 27. n ionah . 3. 56. o ecclesiast . 11. 9. p act. 24. 15. q 1. iohn . 1. 19. r 2. cor. 13. 5. s mat. 25. 3. the arte of prophecying, or, a treatise concerning the sacred and onely true manner and methode of preaching first written in latine by master william perkins ; and now faithfully translated into english (for that it containeth many worthie things fit for the knowledge of men of all degrees) by thomas tuke. prophetica, sive, de sacra et vnica ratione concionandi tractatus. english perkins, william, 1558-1602. 1607 approx. 182 kb of xml-encoded text transcribed from 83 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-11 (eebo-tcp phase 1). a09449 stc 19735.4 estc s4414 24364969 ocm 24364969 27583 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. a09449) transcribed from: (early english books online ; image set 27583) images scanned from microfilm: (early english books, 1475-1640 ; 1823:9) the arte of prophecying, or, a treatise concerning the sacred and onely true manner and methode of preaching first written in latine by master william perkins ; and now faithfully translated into english (for that it containeth many worthie things fit for the knowledge of men of all degrees) by thomas tuke. prophetica, sive, de sacra et vnica ratione concionandi tractatus. english perkins, william, 1558-1602. tuke, thomas, d. 1657. [10], 148 p. by felix kyngston for e.e. and are to be sold in pauls church-yard at the signe of the swan, imprinted at london : 1607. translation of: prophetica.--cf. nuc pre-1956 imprints. signatures: a-k⁸ (last leaf blank). "the analysis of the whole booke" (1 sheet) inserted between p. [10] and p. 1. reproduction of original in the harvard university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore 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editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng preaching -early works to 1800. 2004-07 tcp assigned for keying and markup 2004-07 apex covantage keyed and coded from proquest page images 2004-08 rachel losh sampled and proofread 2004-08 rachel losh text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion the arte of prophecying : or a treatise concerning the sacred and onely true manner and methode of preaching . first written in latine by master william perkins : and now faithfully translated into english ( for that it containeth many worthie things fit for the knowledge of men of all degrees ) by thomas tuke . nehem. 8. 4. 5. 6. and ezra the scribe stood vpon a pulpit of wood , which hee had made for the preaching . and ezra opened the booke before all the people : for he was aboue all the people : and when hee opened it , all the people stood vp . moreouer , ezra praised the lord the great god , and all the people answered , amen , amen , — vers . 7. in like manner ieshua and bani &c. vers . 8. and they read in the booke of the law of god distinctly : and gaue the sense , and caused them to vnderstand the reading . imprinted at london by felix kyngston for e. e. and are to be sold in pauls church-yard at the signe of the swan . 1607. to the right worshipfvll sir william armin knight . sir , many and excellent benefites hath the lord in mercy vouchsafed to vs these eight and fortie by-past yeeres together : of which this is not the least , if not the greatest , that hee hath dispelled the duskie clowdes of popish darknesse as palpable as that of egypt , and hath caused the sun-light of the gospell to shine cleerely in all our coasts . hee sheweth his word vnto vs , as he did vnto iaacob , his statutes and his iudgements , as he did sometimes to israel . he hath giuen vs his prophets and embassadours , which doe serue like that cloude and pillar of fire to direct vs in our pilgrimage through the wildernesse of this wicked world into celestiall canaan . hee hath thrust forth many faithfull and industrious labourers into his vineyard to prune and to dresse the vines of our soules , that we may bring foorth the grapes of pietie and the clusters of iustice ; ( vnlesse we will needs be like to the cypresse , which , as plinie saith , can indure no husbanding , but maketh that her maladie , which is a medicine to other trees ) amongst whom the author of this learned tractate did shew himselfe with the formost ; carrying alwaies with him a light of learning , and a lampe of godly liuing . and , qualis vita , finis ita ; as he was a lampe whiles he liued , so like a lampe , alijs inseruiens seipsum consumpsit . his whole life was labour , seribenda dicens & legenda scribens . one whereof was this present discourse and platforme concerning the true vnderstanding and vsing of the scriptures , written in his yonger yeeres : which i am bold to present and dedicate to your worship in this plight you see ; partly because it is a thesaurus and store-house of excellent precepts , ( as domitius piso saith that bookes should bee such ) hauing in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sufficient furniture to further perfection in that sacred science : and partly to demonstrate my gratitude , and deuoted affection to you , who haue alwaies bin a constant patrone ( etiam minitante fortuna ) to my neerest and dearest friends . thus i take my humble leaue , desiring your kinde acceptance , and so commend your worship with your whole progenie to the protection of the lord. london , ian. 1. 1606. your worships in all dutie thomas tuke . to the faithfvll ministers of the gospell : and to all that are desirous of , and doe labour for the knowledge of holy learning . that common place of diuinitie , which concerneth the framing of sermons , is both weightie and difficult , if there be any other throughout all that sacred science . for the matter , which it is to explicate and treate on , is prophecie ; an excellent gift indeede , whether we consider it in respect of dignitie , or of vse . the dignitie thereof appeareth , in that like a ladie it is highly mounted and carried a loft in a chariot : whereas all other gifts , both of tongues and arts , attend on this like handmaides a loofe off . answerable to this dignitie there is also a two folde vse : one , in that it serueth to collect the church , and to accomplish the number of the elect : the other , for that it driueth away the woolues from the foldes of the lord. for this is indeede that flexanima , that allurer of the soule , whereby mens froward mindes are mitigated and moued from an vngodly and barbarous life vnto christian faith and repentance . this also is that engine , which as it hath shaken ( the foundation of ) auncient heresies , so it hath in these few by-past yeares , cut asunder the sinews of that great antichrist . wherefore if it be demaunded which is the most excellent gift of all , doubtlesse the praise must be giuen to prophecying . now by how much the more excellent euery thing is , by so much the more diligently it ought to be adorned with varietie and plentie of precepts . therefore , when i saw this common place so handled of many , as that it would remaine naked and poore , if all other arts should call for those things , which are their owne : i perused the writings of diuines , and hauing gathered some rules out of them , i haue couched them in that methode , which i haue deemed most commodious : that they might be better for vse , and fitter for the memorie . i doe also publish them , that they might be approoued , if they bring with them that which is good : if any euill , that they may receiue their deserued punishment . and whosoeuer thou art that pleasest to reade them , where thou art perswaded of this order of preaching , which here i handle , walke on with me : where thou standest at a stay , inquire with me : * where thou perceiuest thine owne errors , returne to me : where thou seest mine , call me back to thee . for that , which now liketh me , shall dislike me , if it like not gadlie and moderate minded men . but if any man shall carpe at this my trauaile , though very small , let him know , that my onely meaning is to benefite the church of god : and that the conscience of my fact is a sufficient mu●●ment against all calumnies . i doe now betake you to god , and this ( tractate of the ) art of prophecying , both to you and to god. anno 1592. decemb. 12. william perkins . the analysis of the whole booke . the arte of prophecying . the parts thereof are two , 1. preaching : in which consider 1. the obiect , which is the word of god : in it note , 1. the excellencie thereof . 2. the parts , which are the two testaments , 1. the old , whose bookes are , historicall . dogmaticall . propheticall . 2. the new. 2. the parts , which are 1. the preparatiō or prouision of the sermon , cōsisting of interpretation of the text analogicall and plaine . or , crypticall and darke . the cutting or diuiding of it aright , consisting of the resoluing or vntwisting of it . the applying of it 7. waies of applying it . the parts , which concerne the vnderstanding by doctrine . redargution , or improouing . the practise by instructing . correcting . 2. the vttering of the sermon the hiding of humane wisdome . the demōstration of the spirit , in the speech , which must be spirituall . gracious : grace is of , 1. the person , to wit , holinesse , 1. an inward feeling . 2. a good conscience . 3. the feare of god. 4. a loue of the people . 2. of the ministerie , authoritie . zeale . the gesture and action of the voyce . the bodie . 2. conceiuing of publique prayer : in which note 1. the matter . 2. the forme . 3. the parts , meditation . ordering . vttering . the arte of prophecying . chap. 1. the arte or facultie of prophecying is a sacred doctrine of exercising prophecie rightly . prophecie ( or prophecying ) is a publique and solemne speech of the prophet , pertaining to the worship of god , and to the saluation of our neighbour . 1. cor. 14. 3. but he that prophecieth speaketh vnto men to edification , to exhortation and to consolation . verse 24. but if all prophecie , and there come in one that beleeueth not , or one vnlearned , he is rebuked of all men , and is * iudged of all men , rom. 1. 9. god is my witnes , whom i serue ( or worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) in my spirit in the gospell of his sonne . chap. ii. of the preaching of the word . there are two parts of prophecie : preaching of the word , and conceiuing of prayers . for in speaking there are onely two duties of the prophet , that is of the minister of the word ; to wit , preaching of the word , and praying vnto god in the name of the people . rom. 12. hauing prophecie , let vs prophecie according to the * proportion of faith . gen. 20. 7. deliuer the man his wife againe , for he is a prophet : and when he shall pray for thee , thou shalt liue . for this cause the word ( prophecie ) is giuen also to prayers . 1. chron. 25. 1. the sonnes of asaph , and heman and ieduthun , who were singers , prophecied with harpes , with uials , and with cymbals . 1. king. 18. 26. the prophets of baal called vpon the name of baal from morning to noone . 29. and when mid-day was passed , and they had prophecied vntill the offering of the euening sacrifice . and euery prophet is partly the voyce of god , to wit , in preaching : and partlie the voyce of the people , in the acte of praying , ier. 15. 19. if thou take away the precious frō the vile , thou shalt be as it were my mouth . nehe. 8. 6. and hezra blessed the lord the great god , and all the people answered amen . preaching of the word is prophecying in the name and roome of christ , whereby men are called to the state of grace , and conserued in it . 2. cor. 5. 19. and hath committed to vs the word of reconciliation . 20. therefore wee are embassadours for christ : as though god did beseech you by vs , we pray you in the name of christ , that ye be reconciled to god. 2. thes. 2. 13. 14. god hath from the beginning elected you to saluation , through sanstification of the spirit , and faith embracing the trueth : whereunto he called you by our gospell . rom. 1. 16. the gospel is the power of god to saluation to euery one that beleeueth . prou. 29. 18. when there is no vision the people are naked . rom. 10. 14. chap. iii. of the word of god. the perfect and equall * obiect of preaching is the word of god. lok . 16. 29. they haue moses and the prophets , let them heare them . mat. 23. 2. the scribes and pharises sit in moses chaire , that is , they teach the doctrine of moses which they doe professe . 3. all therefore whatsoeuer they bid you obserue , that obserue and doe . the word of god is the wisedome of god concerning the trueth , which is according vnto godlinesse descending from aboue . iam. 3. 17. but the wisedome , which is from * aboue is first pure , &c. tit. 1. 1. paul a seruant of god — according to the acknowledging of the trueth , which is according vnto godlines . admirable is the excellencie of the word , which is euident partly by the nature thereof , partly by the operation . the excellencie of the nature is either the perfection thereof , or the eternitie . the perfection is either the sufficiencie or the puritie . the sufficiencie is that , whereby the word of god is so compleat , that nothing may be either put to it , or taken from it , which appertaineth to the proper end thereof . psal. 19. 7. the law of the lord is perfect , conuerting the soule . deut. 12. 32. whatsoeuer i commaund you , take heede yee doe it : thou shalt put nothing thereto , nor take ought therefrom . reuel . 22. 18. 19. the puritie thereof is , whereby it remaineth entire in it selfe , voide of deceit and errour , psalm . 12. 6. the words of the lord are pure words , as siluer tried in a furnace of earth fined seuen times . the eternity of the word is that , whereby it abideth inuiolable , and cannot passe vntill all that , which it commandeth , bee fully accomplished , matth. 5. 18. the excellencie of operation is that , wherby it is endowed with virtue ; first to discerne the spirit of man , heb. 4. 12. for the word of god is liuely , and mightie in operation , and sharper then any two-edged sword , and entreth through euen to the deuiding asunder of the soule and spirit , and of the ioynts and the marrow , aad discerneth the thoughts and intents of the heart . secondly , to bind the conscience . iam. 4. 12. there is one law-giuer , who is able to saue and to destroy . esa. 33. 21. the lord is our iudge , the lord is our law-giuer , the lord is our king , he will saue vs. to bind the conscience is to constraine it either to accuse vs or to excuse vs of sinne before god. the word is in the holy scripture . the scripture is the word of god written in a language fit for the church by men immediately called to be the clerks or secretaries of the holy ghost . 2. pet. 1. 21. for prophecie came not in old time by the will of man , but the holy men of god spake as they were carried and mooued by the holy ghost . it is called canonicall , because it is as it were a canon , that is to say , a rule or line of the master workman , by the helpe whereof the truth is both first to be found out , and also afterwards to be examined . gal. 6. 16. and as many as walke according to this * canon or rule . therefore the supreame and absolute determination and iudgement of the controuersies of the church ought to be giuen vnto it . the summe of the scripture is conteined in such a syllogisme ( or forme of reasoning , as this is which followeth . ) * the true messias shall be both god and man of the seede of dauid ; he shall be borne of a uirgin ; he shall bring the gospell forth of his fathers bosome ; he shall satisfie the law ; he shall offer vp himselfe a sacrifice for the sinnes of the faithfull ; he shall conquer death by dying and rising againe ; he shall ascend into heauen ; and in his due time hee shall returne vnto iudgement . but * iesus of nazaret the sonne of mary is such a one ; he * therefore is the true messias . in this syllogisme the maior is the scope or principall drift in all the writings of the prophets : and the minor in the writings of the euangelists and apostles . the scripture is either the new testament or the old. the old testament is y ● first part of the scripture , written by the prophets in the hebrew tongue , or at least in the chaldie , vnfolding chiefely that old couenant of works . luk. 16. 29. and 24. 27. and he began at moses , and at all the prophets , and interpreted vnto them in all the scriptures the things which were written of him . it is distinguished by bookes , which are either historicall , or dogmaticall , or propheticall . the historicall bookes are stories of things done , for the illustration and confirmation of that doctrine which is propounded in other bookes . 1. cor. 10. 11. now al these things came vpo them for * ensamples : and were written to admonish vs. rom. 15. 4. for whatsoeuer things were written afore-time , are written for our learning . these books are in number fifteene . 1 genesis , which is an historie of the creation , fall , promise , and of the state of the church conserued ( and shut vp ) in priuate families . 2 exodus , which is an historie of the deliuerance of the israelites from the aegyptians , of their going out of aegypt , of the promulgation of the law , and of the tabernacle . 3 leuiticus , which containeth a storie of the ceremoniall worship . 4 numbers , which is an historie of their martiall marching into the land of canaan . 5 deuteronomie , which is a commentarie repeating and explicating the lawes out of the fore-said bookes . 6 the booke of ioshua , which declareth their entrance into , and possession of the land of canaan vnder ioshua . 7 the book of the iudges , which comprehendeth an historie of the corrupt and miserable condition of the church and common-wealth of israel from ioshua to eli. 8 the booke of ruth , which is an historie concerning the mariages and posteritie of ruth . 9 the first and second booke of samuel , which is a storie of things done vnder eli and samuel priests , and vnder saul and dauid kings . 10 the first and second booke of kings , which maketh a narratiō of things atchieued in the daies of the kings of israel and iudah . 11 the first and second booke of chronicles , which is a methodicall historie of the beginning , increase , and ruine of the people of israel , seruing to explaine and shew the line or linage of christ. 12 the booke of ezra , which containeth an historie of their returne from captiuitie in babylon , and of the beginning of the restoring of the citie . 13 the booke of nehemiah , which speaketh of the restoring of the city which was to be finished . 14 the booke of hester , which is an historie of the preseruation of the church of the iewes in persia by hester . 15 the booke of iob , which is an history intreating of the causes of tentations , as also of his manifold conflicts , and lastly of his happie issue . the dogmaticall bookes are those , which teach and prescribe the doctrine of diuinitie . these are foure in number . 1 the booke of psalmes , which containeth sacred songes to be fitted for euerie condition both of the church and the particular members therof , and also to be sung with grace in the heart , col. 3. 16. 2 the booke of prouerbes , which is a treatise of christian manners , teaching pietie towards god , and iustice towards our neighbour . 3 the * booke of the preacher , which discloseth the vanity of al humane things , so farre forth as they are vsed without the feare of god. 4. the * song of songs , which speaketh of the mutuall communion of christ with the church , vnder an allegorie of a * bridegroome and his bride . the prophetical books are predictions , either of the iudgements of god for the sinnes of the people , or of the deliuerance of the church , which is to bee perfited at the comming of christ. but with these predictions * they doe mingle the doctrine of repentance , and doe almost alwaies vse consolations in christ to them that doe repent . it is their custome also for the helping of their hearers memorie and vnderstanding to propound their sermons brieflie , which they made at large . esa. 8. 1. moreouer the lord said vnto me , take thee a great roule , and write in it with a mans penne . hab. 2. 2. write the vision , and make it plaine vpon tables , that he may run that readeth it . prophecies are either greater or lesser . greater are such as do more plentifullie deliuer all those things that are foretold ; as the prophecie of esay , ieremie , ezekiel , daniel . hitherto belong the lamentations of ieremie , touching the miserie of the people of the iewes about the time of the death of iosiah . lesser prophecies are those , which intreate more sparinglie or briefely of all those things that are foretold , or at least of some of them ; as the prophecie of hosea , ioel , amos , obediah , ionas , michah , nahum , habakuk , zephanie , hagge , zacharie , malachie . thus much for the old testament . the new testament is the second part of the scripture written in the greeke tongue by the apostles , or at least approued of them , propounding plainely the doctrine of the new couenant . eph. 2. 20. and are built vpon the foundation of the prophets and apostles . peter approued the gospel of marke , at whose motion and appointment it was written by marke , as it pleaseth nicephorus to auerre , lib. 2. cap. 45. and iohn , that wrote the gospell , approued the gospell of luke . it is of small moment , which is reported by eusebius ; to wit , that it is apparent by two places ( 2. tim. 2. 8. and rom. 2. 16. ) that paul was the author of that gospell , which is called lukes . for paul doth not here speake of any one booke , but of his whole ministerie : for hee addeth , in * which i suffer trouble as an euill doer euen vnto bonds , 2. tim. 2. 9. the new testament containeth partly histories , and partly epistles . the histories are : 1 the foure gospels of matthew , marke , luke , and iohn : which are an history of the life , deedes , and doctrine of christ exhibited vnto the world , continuing from his conception euen vntill his ascension into heauen . and there are foure writers : two that were hearers , and two that were eye-witnesses , that they might giue greater assurance of the truth of the historie . the difference betwixt the euangelists is on this wise : matthew layeth open the doctrines which christ deliuered . marke sets downe the historie briefly : yet did he not make an abridgement of the gospell which matthew wrote , as hierome supposed . for hee begins his discourse in a diuers manner , and proceedes in another order , partly intreating of things more largely , and partlie interlacing of new matters . luke aimeth at or frameth a perfect historie , and described in a certaine order . iohn is almost wholy taken vp in laying open the godhead and benefit of christ , which is deriued from his godhead vnto vs. hierome distinguisheth the euangelists by their beginnings or entrance . he saith matthew is like a man , because hee begins with the man-hood of christ. he likens marke to a lion , because hee begins with the preaching of iohn , which was like the roaring of a lion. he compares luke to an oxe , because he beginneth with zacharie the priest offering his sacrifice . he compareth iohn to an eagle , because he doth ( as it were ) so are vp aloft and begin with the godhead of christ. 2 the acts of the apostles , which is an orderly historie , specially relating the deeds of peter and paul : that there might be an ensample of gouerning the church extant . 2. tim. 3. 10. 11. 3 the reuelation which is a propheticall historie concerning the condition of the church from the age in which iohn the apostle liued vnto the ende of the world . the epistles follow . 1. thirteene epistles of paul. 1 to the romanes , of iustification , sanctification , and the dueties of christian life . 2 the first to the corinthes , concerning the reforming of the abuses of the church of corinth . 3 the second to the corinthes , containing chieflie the defence of himselfe and of his apostleship against his aduersaries . 4 to the galatians about iustification by faith without the workes of the law. 5 to the colossians , 6 to the philippians 7 to the ephesians 8 the 1. to the thes. 9 the 2. to the thes. which cōfirme the churches in doctrine , and in the dueties of christian life . 10 the 1. to timothie : 11 the 2. to timothie : which prescribe the forme of ordering the church aright . 12 the epistle to titus , of ordering the church of the cretians . 13. to philemon , of receiuing onesimus . the epistle to the hebrewes , concerning the person and offices of christ , and of faith bringing foorth fruit in good workes . the epistle of iames , concerning works to be ioyned with faith . the first and second epistle of peter , touching sanctification and the works of new obedience . the first epistle of iohn , concerning the signes of fellowship with god. the second epistle of iohn to the elect ladie , about perseuerance in the truth . the third epistle of iohn to gayus , concerning hospitalitie and constancie in that which is good . the epistle of iude , of constancie in the faith against false prophets . and thus the canonicall scripture is distinguished by her bookes . now there are verie strong proofes , which shew that she alone is the word of god , and no other besides . of these proofes one doth make a man certainelie to * know the same , the other doth but declare or testifie it . of the former kind there is onelie one , namely the inward testimony of the holy ghost speaking in the scriptures , and not only telling a man within in his heart , but also effectually perswading him that these bookes of the scripture are the word of god. isai. 59. 21. my spirit , that is vpon thee , and my words which i haue put in thy mouth , shall not depart out of thy mouth — from henceforth euen for euer . the manner of perswading is on this wise : the eelect hauing the spirit of god doe first discerne the voyce of christ speaking in the scriptures . moreouer , that voyce , which they doe discerne , they doe approoue : and that which they doe approue , they doe beleeue . lastly , beleeuing they are ( as it were ) sealed with the seale of the spirit . ephe. 1 13. wherein also after that ye beleeued , yee were sealed with the holy spirit of promise . the church also may beare witnesse of the canon , perswade she cannot . for by this meanes the voyce of the church should be of greater force then the voyce of god : and the whole state of mans saluation should depend vpon men ; than which what can be said to be more miserable ? obiect . the scripture is the word of god by it selfe , but it is not so to vs , but by the iudgement of the church . ans. 1. the distinction is vaine . for , the first part thereof sheweth the manner , whereby the scripture is the word of god : the latter part sheweth not the manner how , but the person to whom . 2. the scripture doth also testifie the same thing with that kind of testimonie , which is surer euen then all the oathes of men . for we haue the voyce of the holy ghost speaking in the scripture : who doth also worke in our hearts a certaine ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) full perswasion of the scriptures , when we are exercised in hearing , reading and meditating of thē . neither doe we beleeue a thing , because the church saith it is to beleeued : but therefore we doe beleeue a thing , because that which the church speaketh , the scripture did first speake . yea the church cannot stand , nor yet be imagined without faith : faith is not without the word : which word is the rule or obiect of faith : and not the iudgement , though it be of most holy men . 3. he which doubteth of the scriptures , will doubt as well of the testimonie of the church . obiect . 2. the church hath a iudgement to determine of matters , act. 15. 28. it seemeth good to the holy ghost and to vs. ans. 1. the soueraigne or supreame iudgement concerning matters of faith belongeth to the holy ghost speaking in the scriptures . the ministerie of iudgement ( or a ministeriall iudgement ) is only giuen vnto the church : because she must iudge according to the scriptures : and because she doth not this alwaies , but sometimes faileth . 2. the apostles were present at that councell which was held at ierusalem , who were men that had authoritie which was * of it selfe to be beleeued , which authoritie the ecclesiasticall ministery now hath not . the proofe of declaration or testification is that , which doth not demonstrate or perswade , but only testifie , and by certaine tokens approue the true canon . this proofe is manifold . first , the perpetuall consent of the church : of the ancient church of the iewes . rom. 3. 2. for chieflie , because vnto them were of credit committed the oracles of god. and of the new and latter church . 1. from christ and the apostles , who cited testimonies foorth of those bookes . 2. from the fathers . first , origen , as eusebius testifieth , lib. 6. 18. & 23. 2. melito , as the same eusebius witnesseth ; lib. 4. 3. athanasius . 4. cyril , serm. 4. 5. cyprian , or rather ruffine in his exposition of the creed . 6. in his preface vpon the first psalme . 7. hierome , in prologo gal. and in his preface vpon the bookes of salomon . 8. epiphanius , in his booke of weights and measures . 9. damascene in his fourth booke of faith , chap. 18. 10. gregorie , moral . on iob. lib. 9. chap. 27. 3. in councels , the nicene , and laodiccan . can. 59. with these agree hugo de sancto victore in his first booke of sacraments , chap. 7. n. lyra in his prologue vpon the bookes of aprocrypha . hugo cardinalis in prologo in iosuam . secondly , the consent in part made by the gentiles , and enemies affirming the same things , which are deliuered in holie scriptures . 1. of the creation spake homer , and plato in timaeo . 2. of christ , iosephus lib. 20. antiquit. cap. 6. & 8. and in his sixt booke of the warre of the iewes , chap. 8. and booke the 6. chap. 25. 27. 28. 47. 3. of the redeemer of the world , who was to be exhibited in the last times , prophecied the sibylls , as lactantius recordeth , lib. 4. cap. 6. and cicero , lib. 2. de diuinat . and virgil in the fourth eclogue . 4. of the miracles of christ , suetonius speaketh in nero : and tacitus , lib. 5. & 20. 5. of the wisemens starre , plin. lib. 2. & . 25. 6. of the slaughtering of the infants , macrobus in satur. 7. of the death of herod agrippa , iosephus in his 19. booke of antiquities , chap. 7. 8. of the flood , berosus in those fragments which are extant . iosephus antiq. booke 1. chap. 3. and the poets . 9. of the tower of babel eupolemus speaketh , as eusebius testifieth , de praeparat . euangel . 10. of the doue which noe sent out , plutarch mentioneth , lib. quod bruta sunt rationalia . 11. of iaphet the sonne of noe the poets fable many things . 12. of abrahams sacrifice , alexander polyhist . 13. of the miracles of moses , plinie speaketh : though he do ill in calling him a magitian . thirdly , the antiquitie of the word , for it cōtaineth in it a narration of things done from the beginning of the world . but the most ancient humane historie whatsoeuer was not written by any before the daies of ezra and nehemiah , who were about the yeare of the worlds creation three thousand and fiue hundreth . fourthly , the most certaine accomplishment of the prophecies : as are these , of the calling of the gentiles : of antichrist : of the apostasie of the iewes , &c. fiftly , the matter thereof : which is of one true god , of the true worship of god , and that god is the sauiour . sixtly , the consent of all the parts of the scripture . seauenthly , the miraculous preseruation of the scriptures in the perils of the church , and in the time of generall reuolting . eightly , the operation thereof : for it conuerteth men , and though it bee flatlie contrarie to the reason and affections of men , yet it winneth them vnto it selfe . ninthly , it is full of maiestie in the simplenes of the words . lastly the holy pen-men set downe their owne corruptions : and moses commendeth himselfe , saying that he was the meekest of all men ; which argueth that they were led by the holie ghost . and christ , who is described in the gospell , affirmeth very plainely that he is the sonne of god , and that he is one with god the father , and challengeth all the glorie of god vnto himselfe . which if it had not bin right and true , he should haue felt the wrath of god with adam and with herod , who would needes bee like vnto god. but on the contrarie , god hath reuenged his death both vpon herod , and vpon the iewes , and vpon pilate , and vpon those emperours that persecuted the church . and thus we haue seene the * tokens of the scripture . whereby it appeareth that the booke of tobit , the prayer of manasses , the boooke of iudith , the booke of baruch , the epistle of ieremy , the additions to daniel , the third and fourth booke of ezra , the additions to the book of hester , the two bookes of machabees , the booke of wisedome , and ecclesiasticus are not to be reckoned in the canon . reas. 1. they are not written by the prophets . 2. they are not written in hebrew . 3. christ and his apostles alledged in the new testament no testimonies out of those bookes . 4. they containe some feigned things , and contrarie to the scriptures . chap. iiii. of the interpretation of the scriptures . hitherto hath been spoken of the obiect of preaching . the parts thereof are two . preparation for the sermon , and the promulgation or vttering of it . matth. 13. 52. then said he vnto them , therefore euery scribe , which is taught vnto the kingdome of heauen , is like vnto an housholder , which bringeth forth out of his treasure both new and old . in preparation priuate studie is with diligence to be vsed . 1. tim. 4. 13. till i come giue attendance to reading , to exhortation , and to doctrine . 1. pet. 1. 10. of the which saluation the prophets haue inquired and searched , which prophecied of the grace that should come vnto you . dan. 9. 2. in the first yeere of his raigne i daniel vnderstood by bookes the number of the yeeres . concerning the studie of diuinitie take this aduice . first , diligently imprint both in thy mind and memory the substance of diuinitie described with definitions , diuisions , and explications of the properties . secondly , proceede to the reading of the scriptures in this order . vsing a grammaticall , rhetoricall , and logicall * analysis , and the helpe of the rest of the arts , reade first the epistle of paul to the rom. after that the gospell of iohn ( as being indeed the keyes of the new testament ) and then the other books of the new testamēt . will be more easie when they are read . when all this is done , learne first the dogmaticall bookes of the old testament , especiallie the psalmes : then the propheticall , especially esay : lastly the historicall , but chieflie genesis . for it is likelie that the apostles and euangelists read esay and the psalmes very much . for there are no bookes of the old testament , out of which we can reade more testimonies to be cited , then out of these . there are about threescore places alledged out of esay : and threescore and foure out of the psalmes . thirdly , out of * orthodoxall writings , we must get aid not onely from the latter , but also from the more ancient church . because sathan hath raised vp from the dead the old heretiques , that he might hinder the restoratiō of the church , which is begun to bee made in our time . for the antitrinitaries haue newly varnished that opinion of arius and sabellius . the anabantists renew the doctrines or sects of the essees , catharists , enthusiasts , and donatists . the swenkseldians reuiue the opinions of the eutychians , enthusiasts , &c. menon followeth ebion : and the papists resemble the pharisies , encratites , tatians , pelagians . the libertines renew the opinions of the gnosticks and carpocratians . seruetus hath reuiued the heresies of samosatenus , arrius , eutyches , marcion , and apollinaris . lastly , the schismatiques , that separate themselues from euangelical churches , receiue the opinions , facts , and fashions of pup●anus in cyprian , of the audians , and donatists . therefore in like manner , wee must not so much seeke for new repealings and confutations of these heresies , as wee are for our vse to fetch those ancient ones out of councils and fathers , and to accompt them as approued and firme . fourthly , those things , which in studying thou meetest with , that are necessarie and worthie to be obserued , thou must put in thy tables or common-place books , that thou maiest alwaies haue in a readines both old and new . fiftly , before all these things god must carnestly be sued vnto by prayer , that hee would blesse these meanes , and that he would open the meaning of the scriptures to vs that are blind . psalm . 119. 18. open mine eies , that i may see the wonderfull things of thy law. reuel . 3. 18. i aduise thee to buy gold for thee — and to annoint thine eyes with eye-salue , that thou maist see . hitherto pertaineth the framing of common-place bookes . concerning which obserue this slender counsel . 1. haue in readinesse common-place heads of euery point of diuinitie . 2. distinguish the formost pages of thy paper booke into two columnes , or equall parts lengthwise . in euery one of those pages set in the top the title of one head or chiefe point , the contrarie side remaining in the meane while emptie , that fresh paper may be put to . 3. all things , which thou readest , are not to be written in thy book , but those things that are worthie to bee remembred , and are seldome met with-neither must thou put the words of the author in thy common places , but briefly note downe the principall points of stories and of things , that thou mayst know from what author to fetch them , when thou shalt haue vse : and make a point in the author himselfe , that thou mayst know , that the thing is there handled , which thou wrotest in thy common-place booke . 4. because some things do very often offer thēselues with a doubtful signification , so as that thou canst not tell , if thou write thē in thy common places , from whence to fetch them , therefore to thy common places thou must ioyne an alphabeticall table . 5. alwaies prouided that thou trust not too much to thy places . for it is not sufficient to haue a thing written in thy booke , vnlesse it be also diligentlie laid and locked vp in thy memorie . preparation hath two parts , interpretation , and right diuision or * cutting . interpretation is the * opening of the words and sentences of the scripture , that one entire and naturall sense may appeare . the church of rome maketh 4. senses of the scriptures , the literall , allegoricall , tropological , & anagogicall , as in this her example . melchizedek offered bread and wine . the literall sense is , that the king of salem with meate which he brought , refreshed the souldiers of abraham being tyred with trauell . the allegoricall is , that the priest doth offer vp christin y e masse . the tropologicall is , therefore something is to be giuen to the poore . the anagogicall is , that christ in like manner being in heauen , shall be the bread of life to the faithfull . but this her deuice of the fourefold meaning of the scripture must be exploded and reiected . there is one onelie sense , and the same is the literall . an allegorie is onely a certaine manner of vttering the same sense . the anagoge and tropologie are waies , whereby the sense may be applied . the principall interpreter of the scripture is the holy ghost . 2. pet. 1. 20. so that ye first know this , that no prophecie in the scripture is of any priuate * interpretation . moreouer , he that makes the law , is the best and the highest interpreter of the law . the supreame and absolute meane of interpretation is the scripture it selfe . nehem. 8. 8. and they read in the booke of the law of god distinctly , and gaue the sense , and caused them to vnderstand by the scripture it selfe , per scripturam ipsam . the meanes subordinated to the scripture are three ; the analogie of faith , the circumstances of the place propounded , and the comparing of places together . the analogie of faith is a certaine abridgement or summe of the scriptures , collected out of most manifest and familiar places . the parts thereof are two . the first concerneth faith , which is handled in the apostles creede . the second concerneth charitie or loue , which is explicated in the ten commaundements . 2. tim. 1. 13. keepe the true * paterne of the wholsome words , which thou hast heard of me , with faith and loue which is in christ iesus . the circumstances of the place propounded are these : who ? to whom ? vpon what occasion ? at what time ? in what place ? for what end ? what goeth before ? what followeth ? the collation or comparing of places together , is that , whereby places are set like parallels one beside another , that the meaning of them may more euidentlie appeare . act. 9. 22. but saul increased the more in strength , and confounded the iewes , which dwelt at damascus , confirming ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , conferring or conioyning of places of scriptures , as artificers being about to compact or ioyne a thing together are wont to fit all the parts amongst themselues , that one of them may perfectly agree with each other ) that this was that christ. collation of places is two-fold . the first is the comparing of the place propounded with it selfe cited and repeated else-where in holy writ . esa. 6. 10. make the heart of this people fat , make their eares heauie , and shut their eyes , lest they see with their eyes , and heare with their eares , and vnderstand with their hearts , and conuert , and he heale them . this place is sixe times repeated in the new testament . mat. 13. 14. marke 4. 12. luke 8. 10. iohn 12. 40. act. 28. 27. rom. 11. 8. places repeated haue often alterations for sundrie causes . these causes are , first exegeticall , that is , for exposition sake , as psal. 78. 2. compared with mat. 13. 35. i will opē my mouth in a parable : i will declare * things hidden from of old . i will opē my mouth in parables , and will vtter the things which haue been kept secret from the foundation of the world . psal. 78. 24. iohn 6. 31. he gaue them of the wheat of heauen . he gaue the bread from heauen to eate . isai. 28. 16. rom. 9. 33. behold i will lay in sion a stone , a tried stone , a precious corner stone , a sure foūdation . he that beleeueth shall not make bast . behold , i lay in sion a stumbling block , and a rocke to make men fal , and euery one that beleeueth in him shall not be ashamed . psal. 110. 1. 1. cor. 15. 25. sit thou at my right hand vntill i make thine enemies thy foot stoole . he must raigne till he haue put all his enemies vnder his feet . psal. 116. 10. 2. cor. 4. 13. i beleeued , * because i did speake . i beleeued , and therefore haue i spoken . gen. 13. 15. gal. 3. 16. all the land which thou seest , will i giue vnto thee , and to thy now to abraham and to his seede were the promises made . seede for euer . he saith not vnto the seedes , as speaking of many : but , and to thy seed , as of one , which is christ. a second cause is diacriticall , or for discerning sake , that places , and times and persons might bee mutuallie distinguished . michah 5. 2. mat. 6. and thou bethlehem ephrathah art little to be among the princes of iudah : out of thee shall hee come forth to me , that shall be the ruler in israel . and thou bethlehem in the land of iudah art not the least among the princes of iudah : for out of thee shall come the gouernour , that shall feed my people israel . thirdly , these causes are circumscriptiue : or for limitation sake , that the sense and sentence of the place might be truelie restrained , according as the minde and meaning of the holy ghost was . deut. 6. 13. mat. 4. 10. thou shalt worship the lord thy god , and shalt serue him . thou shalt worship the lord thy god , and him onelie shalt thou serue . isai. 29. 13. matth. 15. 8. this people draweth neere with their mouth and honor me with their lips : but their heart they reremooue farre from me : and their reuerence towards mee is by the commandemēt of men . when this people draweth neere vnto me , they honour mee with their mouth and with their lippes , but they remooue their heart farre from me . 9. in vaine doe they worship me , teaching for doctrines the cōmandements of men . gen. 2. 24. mat. 19. 5. wherefore a man shall leaue his father and his mother , and shall cleane vnto his wife , and they shall be one flesh . wherefore a man shall leaue father and mother , & shal cleane vnto his wife , & they which were two shall be one flesh . isai. 50. 20. rom. 11. 26. and the redeemer shall come vnto sion , and vnto them that turne from iniquitie in iacob , saith the lord. the deliuerer shall come out of sion , and shall turne away the vngodlines from iacob . a fourth cause is for application sake , that the type might bee fitted vnto the trueth : and the generall to a ceretaine speciall , and so contrariwise . ionas 1. 17. matth. 12. 39. now the lord had prepared a great fish to swallow vp ionah . and ionah was in the bellie of the fish three daies , and three nights . an euill and adulterous generation seeketh a signe , but no signe shall be giuen vnto it , saue the signe of the prophet ionas . 40. for as ionas was three dayes and three nights in the whales bellie : so shall the son of man be , &c. esay 61. 1. luk. 4. 18. the spirit of the lord god is vpō me : therefore hath the lord annointed mee : hee hath sent mee to preach good tidings vnto the poore to bind vp the broken hearted , to preach libertie to the captiues , and to thē that are bound the opening of the prison : verse 2 to preach the acceptable yere of the lord , and the day of vengeance of our god . the spirit of the lord is vpon mee , therefore he hath annointed mee that i should preach good tidings to the poore , hee hath sent me to heale the broken in heart , that i should preach deliuerance to the captiues , &c. verse 21 this day is this scripture fulfilled in your eares . psal. 69. 27. iohn 19. 28. they gaue me gall for my meate , and in my thirst they gaue me vineger to drinke . that the scripture might bee fulfilled hee said , i thirst . verse 29 therfore there was set a vessell full of vineger : and they filled a sponge with vineger , and put it about an bysope stalke , & put it to his mouth . exod. 12. 46. ioh. 19. 36. neither shall yee breake a bone thereof . these things were done , that the scripture might bee fulfilled , which saith , there shall not a bone of him be broken . psal. 69. 25. acts 1. 20. let their habitations be voyd , and let none dwell in their tents . it is written in the booke of the psalmes ; let his habitation be void , and lēt no man dwell therein . fiftly , some things are omitted for breuitie sake : or because they do not agree with the matter in hand . zach. 9. 9. matth. 21. 5. reioyce greatly o daughter sion : shout for ioy o daughter tell ye the daughter of sion , behold thy king commeth vnto ierusalem : behold thy king commeth vnto thee : he is iust , and saued himselfe , poore and riding vpon an asse , and vpon a colt the foule of an asse . thee , meek and sitting vpon an asse , and a colt the foale of an asse vsed to the yoke . the second collation is of the place propounded with other places : and those againe are either like or vnlike . places that are alike are such , as by certaine waies or in some sort agree one with another . and places doe agree either in their phrase and manner of speech , or in sense . places that agree as concerning the phrase , are such as these . gen. 28. 12. iohn 1. 51. then he dreamed , & behold there stoode a ladder vpon the earth , and the top of it reached vp to heauen , and loe , the angels of god went vp and he said vnto him , uerilie , verilie , i say vnto you , hereafter shall yee see the heauen open , and the angels of god ascending & descending and downe by it . vpon the son of man. gen. 3. 15. rom. 16. 20. i will also put enmitie betweene thee and the woman , and between thy seede and her seede . hee shall break thine head , and thou shalt bruise his heele . the god of peace shall breake ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) sathan vnder your feete . gen. 8. 20. ephes. 5. 2. then noah built an altar to the lord , and tooke of euerie cleane beast , and of euery cleane foule , and offered burnt offerings vpon the altar . 21. and the lord smelled a sauour ofrest , and said . christ hath loued vs , and giuen himself for vs an offering and a sacrifice of a sweet smelling sauour to god. for the finding out of these places the greeke and hebrew concordances serue very fitlie . places , which agree in sense , are those that haue the same meaning . here excelleth the comparing of a generall place with a special exāple in the same kind : as prou. 28. 13. psal. 32. 3. 4. he that hideth his sinnes , shall not prosper , but he that confesseth and forsaketh them , shall find mercy . when i held my tongue my bones consumed , &c. 5. i acknowledged my finne vnto thee , neither hid i mine iniquitie . i said , i will confesse against my selfe my wickednes vnto the lord , and thou forgauest the punishmēt of my sinne . 2. sam. 15. 25. 1. pet. 5. 6. the king charged zadok saying , carrie the arke of god againe into the citie . if i shall find fauour in the eies of the lord , he wil bring me again , and shew mee both it , and the tabernacle thereof . verse 26 but if he thus say , i haue no delight in thee , behold , here am i , let him doe to mee , as seemeth good in his eyes . humble your selues therefore vnder the mightie hand of god , that he may extol you in due time . thou shalt haue readie very manie places of this kind in the common-places of marlorate gathered together with diligence . and thus much for places that are alike . places that are vnlike , are those , which in shew doe not agree , either in respect of the phrase , or in regard of the meaning . as , rom. 3. 28. iam. 2. 24. therefore we conclude that a man is iustified by faith without the workes of the law. yee see therefore how that of works a man is iustified ; and not of faith onlie . 1. king. 9. 28. 2. chron. 8. 18. and they came to ophir , & they fetched from thence foure hundred and twenty talents of gold , and brought it to king salomon . and they went with the seruants of salomon to ophir , & brought from thence foure hundred and fiftie talents of gold , and brought them to king salomon . acts. 7. 14. gen. 46. 27. then sent ioseph , and caused his father to bee brought , and all his kindred , euen threescore and fifteen soules . all the soules of the house of iacob , which came into aegypt are threescore & ten . act. 7. 16. gen. 48. 22. and were remooued into sychem and were put in the sepulcre , that abraham had bought for monie of the sonnes of emor , sonne of sychem . i ( that is iacob ) haue giuen vnto thee one portion aboue thy brethren , which i gat out of the hand of the ammorite by my sword and by my bow . zach. 11. 13. matth. 27. 9. and i tooke the thirtie peeces of siluer , and cast them to the potter in the house of the lord. then was fulfilled that which was spoken by ieremie the prophet , saying , and they tooke thirtie siluer peeces , &c. chap. v. of the waies of expounding . the manner or waies of interpreting are according to the places of scripture , which are to be handled . places are either analogical & plaine , or crypticall and darke . analogicall places are such , as haue an apparent meaning agreeable to the analogie of faith , and that at the first view . concerning these places receiue this rule : if the naturall signification of the words of the place propounded doe agree with the circumstances of the same place , it is the proper meaning of the place . as for example ; act. 10. 43. to him also giue all the prophets witnes , that through his name , all that beleeue in him , shall receiue remission of sins . the significatiō of the words of this place is very manifest , to wit , that iesus christ doth giue righteousnesse and euerlasting life to those that doe beleeue in him . and this sense wee doe presently admit without any delay , because wee see that it doth agree with the analogie of faith and with the holy scriptures . we must further know , that euery article and doctrine concerning faith and maners , which is necessary vnto saluation , is very plainely deliuered in the scriptures . crypticall or hidden places are those , which are difficult and darke : for the expounding of them let this be thy rule and leader . if the natiue ( or naturall ) signification of the words doe manifestly disagree with , either the analogy of faith , or very perspicuous places of the scripture : thē the other meaning , which is giuen of the place propounded , is naturall and proper , if it agree with contrarie and like places , with the circumstances and wordes of the place , and with the nature of that thing , which is intreated of . as for example ; 1. cor. 11. 24. this is my body , which is broken for you . the sense that is giuen by some : this bread is indeed and properlie the bodie of christ ; namely by conuersion . or , the body of christ in , vnder , or with the bread . the vnfitnesse of this sense . the * letter or words vsed in this place being retained ( or expounded accordingly without any alteration ) doth disagree with an article of the faith , he ascended into heauen , and with the nature of a sacrament , which ought to be a * memoriall of the bodie of christ absent . therefore a new exposition is to be sought for . a new or second sense . in this place the bread is a signe of my bodie : by a metonymie of the subiect for the adiunct . the fitnes of this exposition . first , it agrees with the analogy of faith , 1. he ascended truly into heauen , that is , he was taken vp out of the earth into heaued locally and visibly . therefore his bodie is not to be receiued with the mouth at the communion , but by faith 〈…〉 prehending it in the heauen . 2. borne of the uirgin marie , &c. therfore he had a true and naturall bodle , being long , broad , thicke , seated and circumscribed in some place . whereby it appeareth that the bread in the supper cannot bee properly his very bodie , but only a signe or pledge thereof . secondly , this sense consenteth with the circumstances of the place propounded : 1. he tooke , he brake it . here it is not likely that christ sitting amongst his disciples did take and breake his owne bodie with his hands . therefore the bread is no more then a signe and seale . 2. deliuered ( or giuen ) for you . the bread can in no wise be said to bee giuen for vs , but the bodie of christ : therefore the bread is not properly the bodie , but symbolically or by way of signification . 3. the cup is the new testament , not properly , but by a metonymie : therefore nothing hindreth , but that a metonymie may be as well in these words , this is my bodie . 4. christ himselfe did eate of the bread ; but he did not eate himself . 5. doe yee this in remembrance of me : therefore christ is not corporallie present to the mouth , but spiritually to the faith of the heart . 6. untill he come : therefore christ is absent in his bodie . 7. christ said not , vnder the forme of bread , or in the bread : but he said , this , that is , this bread is my bodie . thirdly , this sense accords with the nature of a sacrament : in which wee must make a proportion and resemblance betweene the signe and the thing signified : which here can bee none , if the bread bee properly the bodie . fourthly , it agrees with like places . gen. 17. 10. this is my couenant , which yee shall keepe betwixt you and me — .11 . ye shall circumcise the fore-skin of your flesh , and it shall be a signe of the couenant between me and you . 1. cor. 10. 4. they dranke of the spirituall rocke , that followed them : and the rocke was christ. rom. 4. 11. hee receiued the signe of circumcision , which might seale the righteousnes of faith . exod. 12. 1. the lambe is the lords passeouer . verse 13. it is a signe of his passing ouer . act. 2. 38. be baptised for the remission of sinnes . ioh. 6. 35. and iesus said vnto them , i am the bread of life : he that commeth vnto me shall not hunger , and hee that beleeueth in me shall neuer thirst . 1. cor. 10. 16. the cup of blessing which wee blesse , is it not the communion of the bloud of christ ? the bread which we break , is it not the communion of the body of christ ? that is , a signe of the communion . fiftly , it agreeth with the lawes of logique . for one disparate is not spoken or predicated of another but by a borrowed speech . sixtly , it is agreeable to the common custome of speaking . so we put the fasces or bundle of rods ( vsed to bee caried before magistrates ) for gouernement it selfe : the gowne we put for peace : and the laurell garland for a triumph : as in tully , cedant armatogae , concedat laurea linguae . therefore this other sense is proper . now from this fruitfull rule doe arise many consectaries or conclusions necessarie for the vnderstanding of the scriptures . consectary 1. the supply of euery word , which is wanting , is fitting for the place propounded , if it agree with the analogie ( or squire ) of faith , and with the circumstances and words of the same place . as for example : ephes. 3. 1. for which cause , i paul the prisoner of iesus christ for you gentiles . the sentence is defectiue : therefore a supply must be made . and let this bee the supplie [ i will be an embassadour ] for you gentiles . this is not fit , because paul was not an embassadour for the gentiles , but for christ. let another bee giuen . [ haue boasted ] for you gentiles . but this seemeth to be something too bold , neither is any such like speech to bee met with in any part of the scriptures . therefore the sentence may be fitly supplied after this maner ; for which cause i paul am the prisoner of iesus christ for you gentiles . the same may be said of the rest . defectiue speeches . their supplie . esay 1. 13.   i cannot iniquity . i cannot ( beare ) iniquitie . luk. 13. 9.   and if it beare fruit : if not , then after thou shalt cut it downe . and if it beare fruit ( thou shalt let it stand ) : if not , then after thou shalt cut it downe . exod. 4. 25.   then zippora took then zippora took a sharpe , and cut away the foreskin of her sonne . a sharpe ( knife ) and cut , &c. 2. sam. 21. 16.   isbi benod , which of the sonnes of a certain giāt , the weight of whose sword the weight of three hundred shickles of steele : and he girded with a new . isbi benod , who ( was ) of the sonnes of a certaine giant , the weight of whose sword ( or speares head , mucronis ) [ was ] the weight of three hundred shiekles , of steele , and he was girded with a new sword . 1. cor. 9. 25.   and euery man , that prooueth masteries , is continent in al things : and they to obtaine a corruptible crowne , but we for an vncorruptible . and they ( are continent ) to obtaine a corruptible crowne , &c. exod. 19. 4.   you haue seene how [ as it were ] vpon i haue carried you vpon eagles wings . eagles wings . consect . 2. if that other exposition giuen of the place propounded doe change one nowne ( or name ) for another , then the words of the place containe in them a trope , or berowed speech . hence arise many cautions concerning sacred tropes . 1 an anthropo-pathia is a sacred metaphor , wherby those things , that are properly spoken of man , are by a similitude attributed vnto god. hence it is that the soule of god is put for his life or essence . ierem. 5. 29. or shall not my soule be auenged of such a nation as this ? head is vsed for prince , or aboue . 1. cor. 11. 3. god is the head of christ. his face is put for fauour or anger . psal. 30. 7. thou didst hide thy face , and i was troubled . psal. 34. 16. the face of the lord is * angrie at those that doe euill . his eyes are vsed for grace and prouidence . psal. 34. 15. the eyes of the lord are vpon the iust . the apple of his eye signifieth a thing very deare . zach. 2. 8. he that toucheth you , toucheth the apple of mine eye . his eares are put for his accepting of mens prayers . his nostrils for indignation . his hands for power and protectiō . his arme for strength and fortitude . his right hand for authoritie and power . his finger for vertue . his foote for gouernement and might . psal. 110. 3. his smelling for his acceptation of something . genes . 8. 21. he smelled the sauour of rest . repentance is vsed for the alteration of things and actions made by god. 2 a sacramentall metonymie is that , whereby the name of the adiunct , as also of the helping cause is put for the thing represented in the sacrament : or , whereby the signe is put for the thing signified , or contrarily . genes . 2. 9. the tree of life : the tree of the knowledge of good and euill ; that is , the tree which is a signe of these . gen. 22. 14. abraham called the name of that place , the lord will see or prouide , that is , it is a signe that the lord will doe so . gen. 28. 22. the stone is called gods house . exod. 12. the paschall lambe is the passing ouer . exod. 17. 15. the altar is called , the lord is my * standard or banner . ezek. 48. 35. ierusalem is named , the lord is there . leuit. 16. the priest is termed a satisfier . ioh. 1. christ is called a lambe : behold the lambe of god which taketh away the sinnes of the world . the paschall lambe is called christ. 1. cor. 5. 7. our passeouer christ is sacrificed for vs. and in the same place christians are said to bee vnleauened . rom. 3. 25. christ is termed the propitiatorie ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) or the couer of the arke of the couenant . 1. cor. 10. christians are said to be one * bread . and the rocke is called christ. tit. 3. 5. baptisme is named the washing of the new birth . 1. cor. 11. the cup is called the new testament : and the bread is said to be the bodie of christ. 3 the * communication of the properties is a synecdoche , by the which by reason of the personall vnion , that is spoken of the whole person of christ , which doth properly belong to one of his two natures . act. 20. 28. to feede the church of god , which he hath purchased with his owne blood . ioh. 3. 13. for no man ascendeth vp to heauen , but he that hath descended from heauen , the sonne of man which is in heauen . 1. cor. 2. 8. for had they knowne it , they would not haue crucified the lord of glorie . ioh. 8. 58. iesus said vnto them , uerily , verily i say vnto you , before abraham was i am . luk. 2. 52. and iesus increased in wisedome , and in stature , and in fauour with god and man. this communication of the properties hath place only in the concrete , and not in the abstract . concrete is the name of the whole person , as god , man , christ , &c. abstract is a name of either of the two natures considered apart , as the godhead , manhead &c. 4 things spoken of god , which carrie with them the shew of euill , must be vnderstood in regard of his operatiue or working permission . nehem. 9. 37. and it yeeldeth much fruit vnto the kings , whom thou hast set ouer vs because of our sinnes : and they haue dominion ouer our bodies , and ouer our cattell at their pleasure , and we are in great affliction . isa. 19. 14. the lord hath mingled among them the spirit of errors : and they haue caused aegypt to erre in euerie worke thereof . exod. 4. and 9. and 11. and 14. god doth harden the heart of pharaoh . deut. 2. 30. the lord thy god hath hardened his spirit , and made his heart obstinate , because hee would deliuer him into thine hand , as appeareth this day . iosh. 11. 20. it came of the lord , that their heart was hardened , that they might come against israel in battell , to the intent that they should destroy them vtterly , and shew them no mercie , but bring them to nought . 1. sam. 2. 25. they hearkened not to the voice of their father , because the lord meant to destroy them . 2. chron. 22. 7. the destruction of ahaziah came from god. psal. 105. 25. he turned their heart to hate his people , and to worke craftily against his seruants . rom. 1. 28. god deliuered them vp to a reprobate minde . 2. thess. 2. 11. god will send them strong delusions , that they may beleeue lies . ezek. 14. 9. and when that prophet shall be inticed to speake a prophecie , i the lord will intice that prophet , and stretching out mine hand against him , i will destroy him out of the middest of my people . 5 things spoken ( completiuè ) as if they were alreadie finished , if they be not as yet finished , they are to be vnderstood ( inchoatiuè ) as being begun , and in the way to be fulfilled . gen. 5. 32. and when noah was fiue hundred yeeres old , hee begot shem , ham , and iapheth , that is , he began to beget them . genes . 11. 26. terah liued seuentie yeeres , when he begat abram , nahor , and haran . 1. king. 6. 2. 37. psal. 119. 8. i will obserue thy statutes , do not forsake me . it is to be vnderstood of his endeuour to doe so , as in phil. 3. not as though i had alreadie attained to it , or were alreadie perfect : but i follow on , if that i may comprehend that for whose sake also i am comprehended of iesus christ. vers. 15. let vs therfore as many as bee perfect be thus minded . luk. 1. 6. and they were both iust in the sight of god , walking in all his commandements and ordinances without blame . 6 morall commandements or lawes vnder one sinne by name expressed , doe signifie and meane all the sinnes of that kinde , their causes , occasions , and allurements to them , and command the contrarie vertues . for so christ expounded morall lawes , matth. 5. 2. to the end of the chapter . 1. ioh. 3. 15. hee that hateth his brother is a manslayer . 7 threats and promises are to be vnderstood with their conditions . those are to bee conceiued with the condition of faith and repentance : and these , specially if they bee corporall , with the exception of chastisement and the crosse . ezech. 33. 14. when i shall say vnto the wicked , thou shalt die the death : if he turne from his sin , and do that which is lawfull & right , — 15. he shall surely liue , and not die . reuel . 21. 8. but the fearfull and vnbeleeuers &c. shall haue their portion in the lake , which burneth with fire and brimstone , which is the second death . but in the sixt verse hee annexeth a promise , saying , i will giue vnto him that is a thirst of the well of the water of life freely . ionah 3. 4. yet fourtie daies , and nineue shall be subuerted . by those things which follow it appeareth that a condition is to be vnderstood . ierem. 18. 19. like to these there are particular examples . esay 38. 1. of hezechiah : giue commaundements to thy familie , for thou shalt shortly die , and shalt not liue . the condition of gods will is to bee vnderstood . gen. 20. 3. the lord saith to abimelech , because hee had taken abrahams wife to himselfe : behold , thou shalt die for the woman which thou hast taken ; except , vnlesse thou restore her . hence arose y e distinction in the schooles of the * signifying will , and the will of gods good-pleasure . the wil of good-pleasure is that , whereby god doth will something absolutely and simply without any condition , as the creation and regiment of the world , and the sending of his sonne . the signifying will is that , whereby he willeth somethings for some other thing and with condition : and so wee say , because that the condition annexed is a signe of the will , that god doth so will. 8 a superlatiue or exclusiue speech vsed of one person , doth not exclude the other persons of the deity , but only creatures and fained gods : to which the true god , whether in one person or in moe , is opposed . ioh. 17. 3. this is life eternall to know thee to be the only true god , and iesus christ whom thou hast sent . he calleth the father the onely true god , that he might oppose him to all false gods . rom. 16. 27. to the onely wise god bee glorie by iesus christ. 1. tim. 1. 17. ioh. 10. 29. the father is greater than all : not than the rest of the persons , but than the creatures . mark. 13. 37. the father alone knoweth the day of iudgement . all the outward works of the trinitie , and all attributes are to be vnderstood inclusiuely , that is , without exception of any of the persons . 9 when god is considered absolutely , or by himselfe , the three persons are comprehended : when the word ( god ) is conferred or set with a person of the trinitie , it signifieth the father . 2. cor. 13. 13. the grace of our lord iesus christ , and the loue of god , and the fellowship of the holie ghost be with you all . 10 a generall word is taken specially , and so on the contraric ; as all ( saith august . lib. 6. cont . iulian cap. 12. ) for many , and many for all are oftentimes vsed in the scriptures . gen. 33. 11. god hath had mercie on nice , therefore i haue all things . iere. 8. 6. all are turned to their owne race , that is , the greater part . matth. 21. 26. all men counted iohn as a prophet , that is , the most . phil. 2. 21. all seeke their own things , and not the things of christ. deut. 28. 64. and god shall scatter thee among all people , that is , many . 1. king. 12. 18. and all the israelites stoned him , that is , all that were present . exod. 9. 6. all the liuing creatures of aegypt died . ierem. 26. 9. then was gathered together all the people against ieremie in the house of the lord , that is , all wicked people . matth. 4. 23. healing euery disease , to wit , that was offered to him . iohn 14. 13. whatsoeuer yee shall aske the father in my name , that is , whatsoeuer yee shall aske according to his word . 1. cor. 6. 12. all things are lawfull for mee , that is , all ( adiaphora ) things that are indifferent and not simply euill . nothing is put for little or small . ioh. 18. 20. i haue spoken nothing in secret , that is , little . act. 27. 33. none is vsed for few . ierem. 8. 6. there is none that repenteth of his wickednes , that is , but a few . 1. cor. 2. 8. which wisedome none of the rulers of this world knew , that is , very few . alwaies is taken for often or long . prou. 13. 10. amongst the proud there is alwaies contentions , that is , often . luk. 18. 1. hee spake vnto them a parable that they ought to pray alway . luk. 24. 53. and they were alwaies in the temple lauding and praising of god. ioh. 18. 20. i alway taught in the synagogue , and in the temple . eternall is vsed for a long time agreeing with the matter in hand . gen. 17. 8. all the land of canaan is giuen vnto abraham for an euerlasting possession . leuit. 25. 46. ye shall vse their labours for euer . deut. 15. 17. if thy seruant be thy brother an hebrew , and will not goe from thee , then shalt thou take an aule , and pierce his care thorough against the doore , and he shall be thy seruant for euer , in aeternum . 1. chron. 15. 2. god hath chosen the leuites , that they might minister for euer vnto him . esay 34. 6. and beasts shall possesse idumea and bozra eternally . dan. 2. 4. o king liue for euer . ierem. 25. 9. i will make iudea and the regions bordering vpon it an amazement , a hissing , and a perpetuall desolation . * euery where is vsed for here and there , without respect of place . mark. 16. 2. and they went out and preached euery where the lord co-working . act. 17. 30. the lord admonisheth all men euery where to repent . [ * not ] is restrained to some speciall matter . psalm . 7. 4. iniquitie is not in mine hands , that is , in my cause against the complices of saul . ioh. 17. 13. neither haue his parents sinned , that is , that this man should be borne blind for their sinnes : i will haue mercie , not sacrifice . not is put for seldome , scarsely , or hardly . 1. king. 15. 5. dauid declined not from any of the things which the lord had commanded vnto him , sauing in the matter of vriah , that is , seldome . luk. 2. 37. she was a widow , and went not out of the temple . consect . 3. grammaticall and rhetoricall proprieties of words signifie diuersly with those words : as , an * ellipsis signifieth either breuitie , or the swiftnes of the affectiōs . gen. 11. 4. let vs build vs a citie and a tower , whose top [ may reach ] vnto heauen , that wee may get vs a name . act. 5. 39. but if it bee of god yee cannot destroy it , [ ac nescio , and i know not ] whether ye shall be found fighters also with god. psalm . 6. and thou o lord how long ? exod. 22. 20. he that sacrificeth to strange gods , let him bee destroyed as a thing execrable : sauing him [ who sacrificeth ] to iehouah . genes . 3. 22. now therefore [ we must looke ] lest that stretching out his hand , he take of the tree of life . 1. chron. 4. 10. if thou wilt blesse me effectually [ i will doe this or that ] if thou vexe the fatherlesse child [ i will vexe thee ] . the enallage of the preter perfect tense , whereby the time past is put for the time to come , signifieth in the oracles of the prophets the certentie of the thing that is to come . gen. 20. 3. thou hast died because of the woman , that is , thou shalt die . isai. 9. 6. vnto vs a child is borne , vnto vs a sonne is giuen . isa. 21. 9. it is fallen , it is fallen babylon , &c. a * pleonasme , which is manifold , when it is of the substantiue repeated in the same case , it doth signifie , 1. a force and * emphasis . psalm . 133. 2. as the ointment which descended vnto the beard , the beard of aaron . luk. 6. 46. why call ye me lord , lord ? 2. a multitude . gen. 32. 16. hee gaue into the hands of his seruants droues , droues , that is many droues . ioel. 3. troupes , troupes in the vally of concision , that is , many troupes or multitudes . 3. distribution , at the gate and gate , 1. chr. 16. that is , in euery gate . leuit. 17. 3. a man & a man , that is , euery man. 2. chr. 19. 5. thou shalt appoint iudges in a citie and in a citie , that is , in euery citie . 4. diuersitie and varietie . psalm . 12. they speake with an heart , and an heart , that is , with diuers or a double heart , prou. 20. 20. a weight and a weight are abominable vnto the lord. there is a pleonasme of the substantiue when one is gouerned of another . 1. in the singular number it is very significant and argues certentie . exod. 31. 15. one the seuenth day is the sabbath of sabbath . mich. 2. 4. and they shall lament the lamentation of lamentation . 2. in the plurall number it signifieth excellencie . psal. 136. 2. the god of gods , that is , the most high god. dan. 3. the king of kings . eccles. 1. 2. vanitie of vanities . a song of songs . a seruant of seruants . the pleonasme of the adiectiue , and sometimes also of the substantiue repeated , signifieth exaggeration or increasing . ierem. 24. 3. i see good figges , good . esay 6. 3. holy , holy , holy the lord god of hosts . exod. 34. 6. the lord passing before his face cried , iehouah , iehouah , the strong god. ier. 7. 4. trust not in lying words saying , the temple of the lord , the temple of the lord , this is the temple of the lord. ier. 22. 29. o earth , earth , earth , heare the word of the lord. ezek. 21. 28. say thou the sword , the sword is drawne , and furbished for the slaughter . prou. 6. 10. the pleonasme of the verbe doth either make the speech more emphaticall and significant , or else signifieth and sheweth vehemencie , or certentie , or speedines . gen. 2. 17. in dying thou shalt die . esay . 50. 2. is mine hand shortned in shortening ? esay . 56. 3. by separating god hath separated me from his people . psalm . 50. 21. thou thinkest me by being to bee like thee . psalm . 109. 10. let his children in wandering be wanderers ( or vagabonds ) and let them beg . iere. 12. 16. and it shall come to passe if in learning they shall learne the waies of my people . &c. 2. king. 8. 10. prou. 27. 23. exod. 13. 17. isai. 6. 9. isai. 55. 2. 2. king. 5. 11. genes . 46. 4. 2. sam. 15. 30. ierem. 23. 29. the pleonasme of the coniunction sometimes argueth earnestnes . ezek. 13. 10. therefore , therefore because they haue made my people to erre . wherefore a * coniunction doubled ( otherwise than it is in latine ) increaseth the deniall . exodus 14. 11. hast thou brought vs to die in the wildernes , is it because therewere no no graues in aegypt ? that is , none at all ? matth. 13. 14. by seeing ye shall see and shall not not ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) perceiue . the pleonasme of the sentence signifieth first , distribution . a court was in the corner of the court : a court was in the corner of the court : a court was in the corner of the court ; that is , in euery corner of the court there was one court . secondlie , it makes an emphasis . exod. 12. 50. the israelites did as moses and aron commanded , so did they . psalm . 145. 18. the lord is neere vnto all that call vpon him : to all that call vpon him in trueth . psalm . 124. 1 , vnlesse the lord had been on our side may israel now say : vnlesse the lord had been on our side . thirdly , the repetition of the sentence , which is done in other words , is for exposition sake . 2. king. 20. 3. i beseech thee , o lord , remember now how i haue walked before thee in trueth and with a perfect heart , and haue done that which is good in thy sight , psalm . 6. 9. 10. the lord hath heard the voyce of my weeping , the lord hath heard my prayer : the lord hath receiued my supplication . esay 3. 9. they haue declared their sinne , and haue not hidden it . iohn 1. 3. all things were made by him , and without him nothing was made . all tropes are * emphaticall , & besides delight and ornament they doe also afford matter for the nourishment of faith : as when christ is put for a christian man , or for the church of god. mat. 25. 35. 1. cor. 12. as the bodie is one , and hath many members : and all the members of one bodie , though they bee many , are yet but one bodie : so also christ , that is , the church . act. 9. 4. this trope doth comfort a faithfull soule , and nourish saith . an * ironie signifieth a iust reprehension of sinne . iudg. 10. 14. and the lord said to the children of israel : goe ye , and crie out to your gods , whom yee haue chosen : let them saue you in the time of trouble . mark. 7. 9. and hee said vnto them , well ye abrogate the commandement of god , and obserue your owne traditions . 1. king. 22. 15. the king said vnto him , michaiah , shall we goe against ramoth gilead to battell ? or shall we not ? and he answered , go vp and prosper : doubtlesse the lord shall deliuer it into the hand of the king. 1. king. 18. 27. and at noone elijah mocked them , and said , crie aloud , for he is a god : either he talketh , or pursueth his enemies , or is in his iourney : or it may bee hee sleepeth , and must bee awaked . 1. cor. 4. 8. now are yee full , now are ye enriched , without vs yee haue gotten a kingdome . figures of a word in the repetition of a word or sound , haue for the most part an emphasis in them . psalm . 66. 7. let god , euen our god blesse vs. isai. 48. 11. for mine owne sake , for mine owne sake will i doe it . iohn 1. 51. uerilie , verilie i say vnto you . psalm . 67. 6. the people shall prayse thee , o god ; all the people shall praise thee . in the 136. psal. there is a repetition made in euerie verse for this cause . an interrogation signifieth , 1. an earnest affirmation , or asseucration . gen. 4. 7. is there not remission , if thou shalt doe well ? iosh. 10. 13. is not this written in the booke of the iust ? iohn . 4. 35. doe ye not say that it is yet foure moneths to haruest ? iosh. 1. 9. gen. 37. 13. 1. king. 20. 27. mark. 12. 24. iohn 6. 7. secondly , it signifieth a deniall : gen. 18. 4. shall any word bee hard vnto god ? rom. 3. 3. shal their incredulity make the faith of god of none effect ? mat. 12. 26. if satan shall vanquish satan , how shall his kingdome continue ? 3. it signifies a forbidding . psal. 79. 10. helpe vs , o god , why shall the gentiles say , where is their god ? 2. sam. 2. 22. and abner said to asahel , depart from me : wherefore should i smite thee to the ground ? 4. it argueth sundrie affections , as admiration , compassion , complaining , and finding of fault . psalm . 8. 10. o lord , how admirable is thy name in all the earth ! isai. 1. 21. how is the faithfull citie become an harlot ! psalm . 22. my god , my god , why hast thou forsaken me ? concession ( or yeelding ) signifieth a deniall and reprehension . 2. cor. 12. 16. but bee it , that i charged you not , but because i was craftie , i tooke you with guile . 17. did i pill you by any of them , whom i sent ? consect . 4. if the opposition of vnlike places shal be taught to be , either not of the same matter , but of name onely , or not according to the same part , or not in the same respect , or not in the same manner , or not at the same time , a reconciliation or agreement is made . examples . psalm . 7. 8. esay 64. 6. iudge me , o lord , according to my righteousnesse . wee haue all been as an vncleane thing , and all our righteousnes is as filthie clouts . the reconcilation . it appeareth by the scope and circumstances of both the places , that this contradiction is not in the same respect . distinguish therefore . there is one righteousnes of the cause or action : and an other of the person ; the first place speaketh of the former : and the second of the latter . mat. 10. 10. mark. 68. 9. nor a scrip for the iourney , neither two coates , neither shooes , nor a staffe . and commanded them , to take nothing for their iournie , saue a staffe onely , neither scrip , neither bread , nor money in their girdles , but that they should bee shod with sandales . the reconciliation . distinguish the respects . matthew meaneth such a staffe , as may be a burthen to the bearers thereof . marke vnderstandeth such a one , as may sustaine and ease those that trauell ; such a one as iacob vsed , genes . 32. 10. moreouer , the shooes that matthew mentioneth are new , such as are with care and diligence prepared for to trauell in . the sandales in marke are not new , but such as are daily worne on the feete . from this fourth consectarie many prouisoes or cautions arise meete to be obserued in the reconciling of places . 1 the holy writers speaking of things and persons , that are past , doe anticipate , that is , they speak of thē according to the custome of that place and time , in which they wrote . genes . 12. 8. afterward remouing thence vnto a mountaine east-ward from bethel . the place was so called in the daies of moses : but in abrahams time it was not called bethel , but luz . gen. 28. 19. gen. 13. 1. abram went vp out of aegypt — towards the south ; not in respect of aegypt , but of that place wherein moses was . 1. pet. 3. 19. christ in his spirit preached to them that are in prison . they are said to be in prison in regard of the time , in which peter wrote this epistle , and not of that wherein noah liued . psal. 105. 15. touch not mine annointed . abraham , isaak , and iacob are said to be annointed in respect of the manner and fashion of the time wherein dauid liued . for they had no externall annointing . 2 allegories are to be expounded according to the scope or intent of the place . so chrysostome saith vpon the 8. of matth. parables must not be expounded according to the letter , left many absurdities doe follow . aug. vpon the 8. psalme speaketh on this sort : in euery allegorie this rule is to be retained , that that be considered according to the purpose of the present place , which is there spoken of vnder a similitude . 3 places and persons in the scriptures haue very often two names : gideon was called ierubbaal , iudg. 6. 32. and also ierubesheth , 2. sam. 11. 21. abimelech , 1. samuel 21. 3 , and abiathar , mark. 2. 26. salomon , 1. samuel 12. 24 , and iedidiah , 25. zimri , 1. chron. 2. 6 , and zabdi , iosh. 7. 1. hazariah , 2. chron. 22. 6 , and ahaziah , 1. chr. 3. 11 , & iehoahaz , 2. chr. 21. 17. iohanan , 1. chr. 3. 15 , & iehoahaz , 2. king. 23. 30 , and also shallum , ierem. 22. 11. iehoiachin , 2. king. 24. 6 , and iachoniah , 1. chro. 3. 16 , and coniah , ierem. 32. 24. mephibosheth , 2. sam. 4 , and meribbaal , 1. chro. 8. 34. abinadab , 1. chron. 10. 2 , and ishui , 1. samuel 14. 49. eliachim and iachim , 2. king. 23. 24. ozias & azarias , 2. king. 15. 1. 2. chr. 26. 1. hester , edissa , hest. 2. 7. simon , peter , iohn 1. 42. and cephas and bariona : ioses and barnabas , act. 4. 36. saul and paul , act. 13. 6. 8. matthew and leui. herusalem is called iebus & salem . moreouer , the name , which is indeede one , receiueth many times changes and differences . as salmon , ruth . 4. 21. is called salma , 2. chron. 2. 11. abigal , 2. sam. 17. 25. is named abigail , 1. chron. 2. 16. tiglath-pilezer , 2. king. 15. 19. is tearmed tilgath-pilneezer , 1. chr. 5. 6. aram , mat. 1. 3. is the same with ram , 1. chr. 2. 9. againe , on the contrarie , distinct persons , and diuers places haue one name : matth. 1. 11. iosiah begat iecboniah and his brethren about the time they were carried axay into babylon . 12. and after they were carried away into babylon iechoniah begat salathiel . heere now , because iechoniah doth both finish the * second tesseradecade , and begin the third , one of them wil be wanting to one of those tesseradecads , vnlesse we say that there were two iechoniases both father and sonne . succoth is a name of three places . the first is in aegypt , exo. 12. 37. the second in the tribe of gad , iosh. 13. 27. the third in the tribe of manasses , 1. king. 7. 46. 4 in sacred accounts , by reason of the wickednes of the prince , either his name or the number of yeeres , in which hee reigned wickedly , are omitted and left out . 1. sam. 13. 1. saul reigned two yeeres ouer israel ; that is , lawfully , or as lyra speaketh , * rightly : but otherwaies hee reigned longer . matt. 1. 8. ioram begat ozias . here three are left out for their wickednes , to wit , ahaziah , ioas , and amaziah . 5 the time spoken of is taken either * compleatly , or vncompleatly : and the parts thereof are vnderstood either inclusiuely or exclusiuely ; as , 1. kings 15. 9. and in the twentith yeere of ieroboam asa reigned ouer iudah . 1. king. 15. 25. 1. king. 15. 28. nadab the son of ieroboam [ began to reigne ouer israel the second yeere ] of asa king of iudah : and reigned ouer israel [ two yeere . ] euen in the [ third yeere of asa king of iudah ] did baasha slay nadab , and reigned in his stead . the reconcilement . nadab , who began to reigne in the second yeere of asa , might reigne 2. yeres , although baasha succeed him in the third yeere of asa ; because the last yeeres of the kings of israel and iuda are not fully expired , but some of them ( as in this place ) doe scarsely containe moneths in them : the rest of the yeeres being put compleately . mat. 17. 1. luk. 9. 28. and the sixt day after iesus tooke peter , and iames , and iohn his brother , and brought them vp vnto an high mountain . and it came to passe about an eight daies after , that hauing take to him peter , and iames , and iohn , he went vp into a mountaine . the reconcilement . matthew puts exclusiuely onely the daies that were betweene , which were altogether accomplished : luke puts in the reckoning the two outtermost daies also . the parts of time are put sometimes inclusiuely , and sometimes exclusiuelie . 1. that the number may be more perfect . augustine saith , quaest . 47. on exodus . in a perfect number oftentimes that , which is either wanting or abounding , is not counted . iudg. 11. 26. israel dwelt in heshbon and aroer and their townes three hundred yeeres . these yeeres are to bee reckned from the departure of the israelites out of aegypt , after this manner . the time of their abode in the wildernes was 40. yeers . the time of the gouernment of ioshua was 17. yeeres : of othoniel , 40. yeeres . iudg. 3. 11. of ehud and samgar , 80. yeres . iudg. 3. 30. of barak , 40. yeers . iudg. 5. 51. of gideon , 40. yeers . iudg. 8. 28. of abimelech , 3. yeers . iud. 9. 22. of tolah , 23. yeers , iudg. 10. 2. of iair , 22. yeeres . iudg. 10. 3. the whole in all is , 305. yeeres . here therefore the fiue odde yeeres are not named ; it may be because this euen number of three hundred is fitter both for the computation and the speech . 2. for breuitie sake : iudg. 20. 46. there were slaine of the beniamites twentie fiue thousand . heere an hundred are not counted , as appeareth , verse 35. the israelites slew that day of the tribe of beniamin fiue and twentie thousand and a hundred men . 5. the king being hindred either with forraine warre , or with old age , or by reason of some disease doth whiles he yet liueth appoint his sonne to bee king in his stead : and therefore with the computations of the yeeres of father and sonne raigning at one time , the yeeres of the raigne are reckoned sometimes ioyntlie , and sometimes apart . 2. king. 1. 17. 2. king. 3. 1. ahaziah died , and iehoram raigned in his stead [ in the second yeere of iehoram the son of iehosaphat ] king of iudah . ichoram the sonne of ahab raigned in the [ eighteenth yeere of iehosaphat . chap. 8. 16. in the [ fift yere of ioram the sonne of ahab ] iehoram the sonne of iehoshaphat began to raigne , and raigned eight yeeres . the reconciliation . iehoshaphat determining in the seuenteenth yeere of his reigne to helpe king ahab against the syrians appointeth his sonne ioram to be vice-roy . in the eighteenth yeere of his owne reigne , and in the second of his sonnes , ioram the sonne of ahab reigned . afterwards in the fift yeere of this ioram the sonne of ahab , iehosaphat being strucken in age confirmeth his kingdome to his sonne ioram : who is said to haue reigned eight yeeres , foure whilst his father was aliue , and foure alone by himselfe after the death of his father . 2. king. 15. 30. 2. king. 15. 33. and hoshea the son of elah wrought treason against pekah the sonne of remaliah , & smote him , and slew him , & reigned in his roome [ in the twentith yeere of iotham ] the sonne of vzziah . iotham the sonne of vzziah was fiue and twentie yeere old when hee began to reigne [ and hee reigned sixteene yeeres ] in ierusalem . the reconciliation . he reigned sixteen yeeres alone after his fathers death : he reigned also twentie with his father : for he gouerned the kingdome for his father who was diseased with the leprosie . 6. the east-country men doe diuerslie distinguish their artificiall day , both into twelue equall houres ( commonlie called planetarie houres ) and into quadrants , hauing their name of the houre going next before . beroald . chronol . the easterne mens accounting : . the manner of our counting : 7. 8. 9. 10. 11. 12. 1. 2. 3. 4. 5. 6. mark. 15. 25. ioh. 19. 14. and it was [ the third houre ] whē they crucified him . and it was the preparatiō of the passeouer , [ and about the sixt houre ] and hee said vnto the iewes , behold your king. the reconciliation . the opposition is not in the same respect : therefore distinguish the manners of accompting the houres of the day , and then it will appeare that christ might bee crucified at the third houre and about the fixt . 7. the lesser number is to be counted vnder the greater and the more compleat . iudg. 3. 11. the land had rest fortie yeeres when othoniel died . vnder this number are all the yeeres comprehended from the death of ioshua to the death of othoniel , as also the eight yeeres of seruitude vnder the syrians . iudg. 3. 30. the land had rest 80. yeers . here from the death of othoniel are numbred also the yeeres of ehud and samgar . for ehud could not be iudge 80. yeeres : for when these yeeres are expired the whole time of man is run out . the like we meete with , iudg. 5. 31. and 8. 28. and 9. 22. and. 10. 2. 3. and 11. 26. where , in the three hundred yeeres are included the fortie yeres of their tarrying in the desert . 8. filiation or son-ship is either naturall or legall . naturall is by generation : legall is by adoption , which is to be testified by education and bringing vp , and by succession in the kingdome , and in * leuiration by the law of redemption . 2. sam. 21. 8. 1. sam. 18. 19. and the king took the fiue sons of michal the daughter of saul , whom she beare to adriel the sonne of barzilli the mehalohite . when merab sauls daughter shuld haue been giuen to dauid , she was giuen vnto adriel a mehalohite to wife . the reconciliation . they are the naturall sonnes of merab , and the legall sonnes of michal ; and therefore ( to beare ) doth onely signifie to bring vp , to feede and to nourish . for thus the sonnes of machir , gen. 50. 23. are said to be borne ( nati ) on iosephs knees , that is , brought vp . mat. 1. 12. luk. 3. 27. ieconias begat salathiel . salathiel the sonne of neri . the reconciliation . salathiel was the sonne of neri by nature : and the sonne of ieconias legally in regard of succession in the same kingdome . after this manner zedekias is the brother of ieconias or iehoiakin , 2. chron. 36. 10. and vncle , 2. king. 14. 17. and son , 1. chro. 3. 16. his brother by generation , and his sonne by the right of succession . on this maner matthew and luke are reconciled in the genealogie of christ. for the one followes the naturall order , as luke , and the other the legall . consect . 5. when the naturall sense of the place ( propounded ) is giuen by the fore-said helpes , a signification of a word signifying diuers things ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) shall bee giuen , which is fitting to the place . thus the significations of uau the prefixe or copulatiue are ( as brunerus hath obserued in his hebrew grammer ) distinguished according to the diuersitie of the places . it signifieth , i. at , isa. 9. 10. gen. 42. 10. ii. quoniam , isa. 53. 11. iii. quin , isa. 9. 11. psalm . 73. 4. iiii. id est , isa. 9. 14. 1. sam. 17. 40. v. idcirco , prou. 1. 18. vi. ita vt , psal. 18. 39. isa. 24. 20. vii . sic etiam , isa. 10. 10. & 51. 11. viii . et tamen , 1. chron. 5. 2. nehe. 9. 19. ix . atqui , psal. 73. 2. & 19. 6. x. posteà tunc , isa. 16. 12. gen. 3. 5. xi . autem , isa. 1. 21. nehe. 2. 9. xii . etiam , 2. reg. 3. 8. xiii . num , isa. 37. 11. xiiii . sicut , sicm psal. 125. 2. dan. 7. 2. xv. qui , quae , quod , isa. 43. 8. xvi . quum , psal. 50. 17. xvii . vt , isa. 49. 6. xviii . quamuis , iere. 31. 35. xix . inquam , isa. 55. 1. xx. idque , psal. 105. 12. xxi . atque ita , prou. 3. 4. xxii . et vt isa 58. 5. 6. xxiii . quoniam , ideo , psal. 109 17. xxiiii . imò , psal. 109. 18. xxv . nec non , psal. 72. 16. xxvi . verùm , psal. 73. 23. xxvii . etiamsi , iob. 19. 26. xxviii . aut , psal. 139. 7. xxix . quòd , idque , psa. 139. 14. xxx . et verò , psal. 139. 17. xxxi . tum , nehe. 12. 27. xxxii . simulatque , iere , 50. 43. xxxiii . si sin , 2. reg. 5. 17. xxxiiii . nec , isa. 41. 8. xxxv . hoc igitur , prou. 17. 33. xxxvi . vnà cùm , prou. 8. 18. xxxvii . quòd , gen. 47. 6. thus it appeareth that ( berech ) signifieth contrary things , as to blesse & to curse . iob. 1. 5. 1. king. 21. 10. and 11. 2. 9. to conclude , hence it is euident that ( huchal ) gen. 4. 26. doth not signifie prophaned , but begun . reason . 1. when chalal signifieth to profane , it ought to be ioyned with a nowne , and to gouerne it ; but here it doth immediately follow rara a verbe infinitiue . reason . 2. amongst many causes of the deluge moses reckoneth not the prophanation of gods worship , which notwithstanding should haue been chiefly noted , if so bee that it had raigned among the people of god. consect . 6. if a word giuen in the bible , whether it bee an hebrew word or a greeke , if first it do agree with grammaticall construction , and with other approued copies : if also it doe agree in respect of the sense with the circumstances and drift of the place , and with the analogie of faith , it is proper and naturall . i lay downe this rule , not because i thinke that the hebrew and greeke text is in all copies corrupted through the malice of the iewes , as lindanus doth wickedly calumniate , and after him all papists : but that the diuers readings , which in some places haue crept in , either by reason of the vnskilfulnesse or negligence and ouersight of the notaries , might be skanned and determined . as , psal. 22. 16. in ordinary copies the words runne thus ; caari , that is , as a lion my hands and my feete . in other copies the reading is diuers , after this manner : caaru , they haue digged ( or pierced ) my hands and my feete . now the rule propounded doth teach that this latter reading is to be followed . for it agreeth . 1. with grammaticall construction : 2. with the circumstances of the psalme : 3. with some ancient copies : yea euen by the testimonie of the iewes . chap. vi. of the right diuiding of the word . hitherto wee haue spoken of interpreting the word . wee are now come to speake of the * right cutting or the right diuiding of it . right cutting of the word is that , whereby the word is made fit to edifie the people of god. 2. tim. 2. 15. study to shew thy selfe approued vnto god , a workeman that neede not to be ashamed , diuiding ( or * cutting ) the word of trueth aright . it is a metaphor taken it may bee from the leuites , who might not cut the members of the sacrifices without due consideration . isai. 50. 4. the lord hath giuen me the tongue of the learned , that i might know to minister a word in due season to him that is wearie . the partes thereof are two : resolution or partition , and application . * resolution is that , whereby the place propounded is , as a weauers web , resolued ( or vntwisted and vnloosed ) into sundrie doctrines . act. 18. 28. mightilie he confuted the iewes , with great vehemencie publikely shewing by scriptures that iesus was that christ. resolution is either notation , or collection . notation is , when as the doctrine is expressed in the place propounded . rom. 3. 9. we haue alreadie proued that all both iewes and gentiles are vnder sinne . 10. as it is written ; there is none righteous , no not one . 11. there is none that vnderstandeth , none that seeketh god. 12. all are gone out of the way : they haue been made altogether vnprofitable : there is none that doth good , no not one . act. 2. 24. whom god hath raised vp , and loosed the sorrowes of death , because it was impossible that he shuld be held of it . 25. for dauid saith concerning him , i beheld the lord alwaies before me : for he is at my right hand , that i should not bee shaken . 26. therefore did mine heart reioyee , and my tongue was glad , and moreouer also my flesh shall rest in hope . 27. because thou wilt not not leaue my soule with the dead , neither wilt suffer thine holy one to see corruption . collection is , when the doctrine not expressed is soundly gathered out of y e text . this is done by the helpe of the nine arguments , that is , of the causes , effects , subiects , adiuncts , dissentanies , names , distribution , and definition . for example . a place . the collection . iohn 10. 34. iesus answered them , is it not written in your law , i said yee are gods ? from the comparison of the lesser . 35. if hee called thē gods , vnto whom the word of god was giuen , and the scripture cannot bee broken : 36. say yee of me , whom the father hath sanctified and sent into the world , thou blasphemest , because i said i am the sonne of god ? a place . the collection from the lesser . 1. cor. 9. 9. for it is written in the law of moses , thou shalt not muzzle the mouth of the oxe , that treadeth out the corne . what , hath god care of oxen ? vers. 4. haue we not power to eate , and to drinke ? a place . the collection from the contrarie . gal. 3. 10. for so many as are of the workes of the law are vnder a curse : for it is written , cursed is euery one , that continueth not in al things which are in the book of the law to do them . vers. 9. therfore those which are of faith are blessed with faithfull abraham . vers. 11. for the iust shal liue by faith . vers. 11. and that no man is iustified by the law before god , it is euident . a place . a collection from the adiunct . heb. 8. for in rebuking them he saith , behold , the daies will come , saith the lord , when i shall make with the house of israel & with the house of iudah a new testament . heb. 8. 13. in that he saith a new testament , hee hath disanulled the old : now that which is disanulled and waxed old is readie to vanish away . in gathering of doctrines we must specially remember that an example in his owne kind , that is , an ethique , oeconomique , politique , ordinarie , and extraordinarie example hath the virtue of a general rule in ethique , oeconomique , politique , ordinarie , & extraordinarie matters . the examples of the fathers are paterns for vs. 1. cor. 10. 11. * and whatsoeuer is written , is written for our learning . and it is a principle in logique , that the * genus is actually in all the * species : and a rule in the optiques , that the generall species of things are perceiued before the particular . a place . the collection from the species . rom. 9. 7. neither are they all children , because they are the seede of abraham : but in isaac shal thy seed be called . 10. neither he only felt this , but also rebecca , when shee had conceiued by one , euen by our father isaac . vers. 8. that is , they which are the children of the flesh , are not the children of god : but the children of the promise are counted for the seede . rom. 4. 18. which abraham against hope , beleeued vnder hope , &c. 21. being fully assured that hee which had promised was also able to doe it . 22. and therefore it was imputed to him for righteousnesse . rom. 4. 23. now it is not written for him onely , that it was imputed to him for righteousnes , 24. but for vs also , to whom it shal be imputed for righteousnesse , which beleeue in him , that raised vp iesus our lord from the dead . that also i adde , that collections ought to be right and sound , that is to say , deriued from the genuine and proper meaning of the scripture . if otherwise , wee shall draw * any doctrine from any place . prou. 8. 22. the greeke translation of the seuentie interpreters is ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the lord hath created me ; it is the speech of wisedome , that is , of christ speaking of himselfe . whence the arrians collect very wickedly , that the sonne was created . but in the hebrew it is ( iehouah kanneni ) the lord hath possessed mee . now the father possesseth the son , because hee begat him from eternitie , and because the father is in the sonne , and the sonne in the father . and so , gen. 4. 1. when a sonne was borne vnto adam , he saith , i haue possessed a man from the lord. the error perhaps came of this , that * ectise was either through ignorance or malice put for * ectese . augustine also vpon the tenth verse of the 39. psalme , readeth on this wife : i held my peace because thou hast made me , fecistime . from whence hee doth wittily gather , that it is a marueile that he should holde his tongue , that hath receiued a mouth to speake : whereas ( me ) is neither in the hebrew nor in the greeke . and vpon the 72. psalme and 14. verse he disputeth much about vsuries , and proueth that vsuries are sinnes : whereas there is no such matter in that text . for the words are ; he shall deliuer their soule from deceit and violence , so precious is their blood in his eyes . it shall be lawfull also to gather allegories : for they are arguments taken from things that are like , and paul in his teaching vseth them often . 1. cor. 9. 9. but they are to bee vsed with these cautions : 1. let them be vsed sparingly and soberly . 2. let them not be farre fetcht , but fitting to the matter in hand . 3. they must be quickly dispatcht . 4. they are to bee vsed for instruction of the life , and not to proue any point of faith . any point of doctrine collected by iust consequence is * simply of it selfe to bee beleeued , and doth * demonstrate . act. 18. 24. and a certaine iew , named apollos , borne at alexandria , came to ephesus , an eloquent man and mightie ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) in the scriptures . 28. for mightily he confuted the iewes publikely with great vehemencie , demonstrating ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) by the scriptures , that iesus was the christ. from hence it followeth : first , that humane testimonies whether of the philosophers or of the fathers are not to be alleaged . augustine vpon the 66. psalme saith thus : if i speake , let no man heare : if christ speake , woe bee to him that doth not heare . so againe he saith ( de vnitat . ecclesiae ) let vs not heare , these things i say , these things he saith : but let vs heare , these things the lord saith . yet with this exception , vnlesse they conuince the conscience of the hearer . thus paul alleaged the testimonie of aratus ; act. 17. 28. for by him wee liue , and moue , and haue our being , as one of your owne poets hath said ; for wee are all his progenie ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) . 29. forasmuch then , as we are the progenie of god , &c. as also a saying of menander , 1. cor. 15. 33. be not deceiued , euill * conuersations corrupt good manners . and of epimenides , tit. 1. 12. as one of their prophets hath said , the cretians are alwaies liars , euill beasts , and slow bellies . and then also it must be done sparingly , and with leauing out the name of the prophane writer . secondly , that a few testimonies of scripture are to be vsed for the proofe of the doctrine : and that sometimes there is neede of none . lastly , hence it followes that the prophets deliuering their doctrine thus , are not to bee reprooued of other prophets . 1. cor. 14. 32. and the spirits of the prophets are subiect vnto the prophets . yet afterwards hee addeth , vers . 37. if any one seeme to be a prophet or spirituall , let him acknowledge that those things , which i write vnto you , are the commandements of god. chap. vii . of the waies how to vse and applie doctrines . application is that , wherby the doctrine rightlie collected is diuerslly fitted according as place , time , and person doe require . ezek. 34. 15. i will feede my sheepe , and bring them to their rest , saith the lord. 16. i will seeke that which is lost , and bring againe that which was driuen away , and will bind vp that which was broken , and will strengthen the sicke . iude 22. and hauing compassion of some in putting difference . 23. and saue other with terror , pulling them out of the flame . the foundation of application is to know whether the place propounded be a sentence of the law , or of the gospell . for when the word is preached there is one operation of the law , and another of the gospell . for the law is thus farre forth effectuall , as to declare vnto vs the disease of sinne , and by accident to exasperate and stirre it vp : but it affords no remedie . now the gospel , as it teacheth what is to be done : so it hath also the efficacy of the holy ghost adioyned with it , by whom we being regenerated , we haue strength both to beleeue the gospell , and to performe those things which it commaundeth . the law therefore is the first in the order of teaching : and the gospell second . it is a sentence of the law , which speaketh of perfect inherent righteousnes , of eternall life giuen through the works of the law , of the contrarie sins , and of the curse that is due vnto them . gal. 3. 10. so many as are of the workes of law , are vnder the curse ; for it is written , cursed is he whosoeuer abideth not in all things , which are written in the booke of the law to doe them . matth. 3. 7. o generation of vipers , who hath fore-warned you to flee from the anger to come ? 10. and now also is the axe put to the roote of the trees : therfore euery tree , which bringeth not forth good fruit , is cut vp ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and cast into the fire . a sentence of the gospell is that , which speaketh of christ and his benefits , and of faith being fruitfull in good workes : as , iohn 3. 16. so god loued the world , that hee gaue his onely begotten sonne , that whosoeuer beleeueth in him , should not perish but haue euerlasting life . hence it is that many sentences , which seeme to belong to the law , are by reason of christ to bee vnderstood not legally ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) but with the * qualification of the gospell . luk. 11. 28. blessed are those which heare the word of god and keepe it . deut. 11. this commandement which i command thee this day , is not hidden , nor set a farre off , but it is by thee in thy month and in thine heart . this sentence which is legall in moses , is euangelicalll in paul : rom. 10. 8. psalm . 119. 1. blessed are those that are perfect in the way , who walke in the law of iehouah . 2. blessed are they that keepe his testimonies and seeke him with their whole heart . iohn 14. 21. hee that hath my commandements , and keepeth them , is he that loueth me : he that loueth me shall be loued of my father . 23. if any man doe loue me , hee will keepe my word : and my father doth loue him , and we will come vnto him , and wee will dwell with him . gen. 6. 9. noah was a iust and vpright man in his time : noah walked with god * continually . gen. 17. 1. i am the strong god , omnipotent , walke alway before me and be vpright . the waies of application are chieflie seuen , according to the diuers condition of men and people , which is seuenfold : i. vnbeleeuers who are both ignorant and vnteachable . these men in the first place are to bee prepared to receiue the doctrine of the word . 2. chro. 17. iehosaphat sent leuites throughout the cities of iudah to teach the people and to bring them from idols . this preparation is to be made partly by disputing or reasoning with them , that thou maist throughly discerne their manners and disposition , and partly by reprouing in them some notorious sinne , that being pricked in heart and terrified , they may become teachable . act. 17. 17. hee disputed in the synagogue with the iewes , and with them that were religious , and in the market place with whomsoeuer he met . act. 9. 3. now as hee iournied it came to passe , that , as hee was come neere to damascus , suddenly there shined round about him a light from heauen . 4. and hee fell to the earth and heard a voyce saying to him , saul , saul , why persecutest thou me ? 5. and he said , who art thou lord ? and the lord answered , i am iesus of nazaret , whom thou doest persecute : it is hard for thee to kicke against the pricks . act. 16. 27. then the keeper of the prison awoke out of his sleepe : and when he saw the prison doores open , he drew out his sword , and would haue killed himself , supposing the prisoners had bin fled . 28. then paul cried with a loud voice , saying , doe thy selfe no harme , for we are all here . 29. then he called for a light , and leaped in , and came trembling , and fell downe before paul and silas . 30. and brought them out , and said , sirs , what must i doe to be saued ? 31. and they said , beleeue in the lord iesus and thou shalt be saued , and thine household . act. 17. 22. and paul stood in the midst of marsstreete , and said , ye men of athens , i see that in all things ye are * too superstitious . 23. for as i passed by and beheld your deuotions , i found an altar , wherein was written , unto the vnknowne god ; whom ye then ignorantly worship , him shew i vnto you . 24. god , that made the world and all things in it , seeing that he is lord of heauen and earth , dwelleth not in temples made with hands . when now there is hope that they are become teachable and prepared , the doctrine of gods word is to be declared to them generally in some common termes or ordinarie points . act. 17. 30. and the time of this ignorance god regarded not , but now he commandeth ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) all men euerie where to repent . 31. because hee hath appointed a day , in which hee will iudge the world in righteousnes by that man whom he hath appointed , whereof hee hath assured all men , in that hee hath raised him from the dead . if they shal approue this doctrine , then it is to be opened to them distinctly & in euery particular ; but if they shall remaine vnteachable without hope of winning them , they are to be left . matth. 7. 6. giue not that which is holy vnto dogges : neither cast your pearles before swine , lest they tread them vnder their feete , and turning againe all to rent you . prou. 9. 8. reprooue not a scorner , lest hee hate thee . act. 19. 9. but when certaine men were hardned , and would not obey , speaking euill of the way of the lord before the multitude , he departed from them , and separated the disciples from them . ii. some are teachable , but yet ignorant . to these men the catechisme must bee deliuered , act. 18. 25. apollos was catechized ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) in the way of the lord. and he spake feruentlie in the spirit , & taught diligently the things of the lord , knowing only the baptisme of iohn . 26. and hee began to speake boldlie in the synagogue . whom when aquila and. priscilla had heard , they tooke him vnto them , and expounded vnto him the way of god more perfectly . luk. 1. 4. that thou maist know the trueth of those things , whereof thou hast been catechized ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) or instructed . the catechisme is the doctrine of the foundation of christian religion , brieflie propounded for the helpe of the vnderstanding and memorie in questions and answers made by the liuely voyce . the matter therfore of the catechisme is the foundation of religion . the foundation is a certaine summe of the principles of christianitie , heb. 5. 12. for when as concerning the time ye ought to be teachers , yet haue yee neede againe that we teach you the [ first principles of the word ] of god. a principle is that which doth directly and immediatly serue both for the saluation of men and for the glorie of god , which being also denied and ouerturned no saluation can be hoped for . there are especiallie sixe principles : repentance , faith , baptismes , that is , the sacraments , imposition of hands , that is , the ministerie of the word by a synecdoche , the resurrection , and the last iudgement , heb. 6. 1. 2. 3. the forme of the catechisme is to handle the elements or grounds plainelie by asking and answering , 1. pet. 3. 21. to the which also , the figure that now saueth vs , euen baptisme agreeth ( not the putting away of the filthines of the flesh , but the stipulation or * interrogation of a good conscience ) . act. 8. 37. what doth let me to be baptized ? and philip said vnto him , if thou beleeuest with all thine heart , thou maist . then hee answered saying , i beleeue that iesus christ is the sonne of god. tertullian de resurrect , carnis saith : the soule is not purged with washing , but with answering . and here wee must hold a difference betweene milke and strong meate , which are the same indeede , but do differ in the manner and fashion of deliuering . milke is a certaine briefe , plaine and generall explication of the principles of the faith : as when a man doth teach y t we must beleeue one god and three persons , father , sonne & holy ghost ; and that we must relie only vpon the grace of god in christ ; and that wee ought to beleeue the remission of sinnes ; and when wee are taught that we ought to repent , to obstaine from euill , and to doe that which is good . strong meate is a speciall , copious , luculent and cleere handling of the doctrine of faith : as when the condition of man before the fall , his fall , originall and actuall sinne , mans guiltinesse , free-will , the mysteries of the trinitie , the two natures of christ , the personall vnion , the office of christ , the imputation of righteousnes , faith , grace , and the vse of the law , are deliuered out of the word of god distinctly and exactly . moreouer , milke must bee set before babes , that is , those that are rude or weak in knowledge : strong meat must be giuen to such as are of ripe yeres , that is , to them that are better instructed . 1. cor. 3. 1. moreouer , brethren , i could not speake vnto you as to spirituall : but i haue spoken vnto you as to carnall , that is , to infants in christ. 2. i haue fed you with milke , and not with meate . heb. 5. 13. iii. some haue knowledge , but are not as yet humbled . in such the foundation of repentance ought to bee stirred vp , that is to say , a certaine sorrow which is according to god. 2. cor. 7. 8. for though i made you sorrie with a letter , i repent not , though i did repent : for i perceiue that the same epistle made you sorie , though it were but for a season . 9. i now reioyce , not that yee were sory , but that ye sorrowed to repentance : for yee sorrowed according to god ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) so that in nothing ye were hurt by vs. 10. for sorrow , which is according to god ( or godly ) causeth repentance vnto saluation not to bee repented of : but worldly sorrow causeth death . sorrow according to god , is a griefe for sinne , euen because it is sinne . to the stirring vp of this affection , in the first place a man must vse the ministerie of the law , which may beget contrition of heart , or the horrors of conscience , which though it bee not a thing wholesome and profitable of it owne nature , yet is it a remedie necessarie for the subduing of a sinners stubbernnesse , and for the preparing of his minde to become teachable . now , that this legall sorrow may be wrought , it is fit to vse some choyce parcell of the law , which may reprooue some one notable sinne in men that are not as yet humbled . for sorrow for , and repentance * euen of one sinne is for substance ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) sorrow for and repentance of all . act. 8. 22. repent therefore of this thy wickednes , and pray god , that if it be possible , the thought of thine heart may be forgiuen thee . act. 2. 23. him haue yee taken by the hands of the wicked , being deliuered by the determinate counsell , and foreknowledge of god , and haue crucified and slaine . psalm . 32. 5. yea further , if any man being afflicted with the crosse , and with outward calamities haue only a worldly sorrow , that is , if he mourne not for sinne as it is sinne , but for the punishment of sinne , hee is not by and by to be comforted , but first this sorrow is to be turned into that other sorrow which is * according to god : as is the counsell of physitians in the like case . for if a mans life be in danger by reason of bloud gushing out at his nose : they commaund also that bloud bee let out in his arme or in some other place as the case requireth , that they might stay the course of the bloud which rusheth out at the nostrils , that so they might saue his life , who was readie to yeeld vp the ghost . then let the gospell be preached , in the preaching wherof the holy spirit worketh effectually vnto saluation . for whilst he reneweth men , that they may begin to will and to worke those things that are pleasing to god , he doth truely and properly bring forth in them that sorrow which is according to god and repentance vnto saluation . to the hard-harted the law must bee vrged , and the curse of the law must bee denounced with threatning , together with the difficultie of obtaining deliuerance vntill they bee purified in the heart . matth. 3. 7. and when hee saw many of the pharises and of the sadduces come to his baptisme , he said vnto them , o * progeny of vipers , who hath forewarned you to flie from the wrath to come ? matth. 19. 16. good master , what shall i doe that i may haue eternall life ? 17. and he said vnto him — if thou wilt enter into life , keepe the commaundements . mat. 23. 13. woe vnto you scribes and pharisies , hypocrites , because ye shut vp the kingdome of heauen before men : for yee your selues goe not in , neither suffer ye those that are entring in ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to go in , &c. vers. 33. o serpents , and progeny of vipers , how shall ye escape the damnation of hell ? but when the beginning of compunction doth appeare , they are presently to be comforted with the gospell . iiii. some are humbled . here we must very diligently consider whether their humiliation bee compleat and sound , or but begun and but light or slight : lest that hee or they , receiuing comfort sooner than is meete , should afterwards wax more hard ; like iron , which being cast into the fornace becomes exceeding hard , after that it is once cold . let thy proceeding bee after this manner with those , that are humbled in part . let the law bee propounded , yet so discreetly tempered with the gospell , that being terrified with their sinnes , and with the meditation of gods iudgement , they may together also at the same instant receiue solace by the gospell . act. 8. 20. then peter said vnto him , thy monie perish with thee , because thou thinkest that the gift of god may be obtained by monie . 21. thou hast neither part , nor fellowship in this busines , for thine hart is not right in the sight of god. 22. repent therefore of this thy wickednes , and pray god , that if it be possible the cogitation of thine heart may bee remitted . 23. for i see that thou art in the gall of bitternes , and in the bond of iniquity . gen. 3. 9. and the lord god cried vnto adam , and said vnto him , where art thou ? and god said , who hath shewed thee that thou art naked ? what , hast thou eaten of the fruit of that tree , of which i forbad thee to eat ? 13. and the lord god said to the woman , what is this which thou hast done ? and the woman said , this serpent hath seduced me , and i haue eaten . 15. moreouer , i will put enmitie betwixt thee and this woman , and likewise betweene thy seede and her seede : this shall breake thine head , and thou shalt bruise his heele . 2. sam. 12. nathan being sent from god , by a parable which hee doth propound , he recalleth dauid to the conscience of his fact , and pronounceth pardon to him being penitent . the doctrine of faith and repentance and the comforts of the gospell ought to be promulged and tendred to those that are fully humbled . luk. 4. 18. the spirit of the lord is vpon me , therefore he hath annointed mee to preach glad tidings to the poore : he hath sent me to heale the contrite in heart , to preach deliuerance to the captiues , and to the blind the recouerie of their sight , and to set at libertie those that were broken . act. 2. 37. when they heard these things , they were pricked in heart , and said vnto peter , and the rest of the apostles , men and brethren , what shall wee doe ? 38. and peter said vnto them : repent and bee baptised euerie one of you in the name of iesus christ for the remission of sinnes . matth. 9. 13. i came not to call the iust , but sinners vnto repantance . v. some doe beleeue . to these must be propounded . 1. the gospell of iustification , sanctification , and perseuerance . 2. the law without the curse , whereby they may be taught to bring forth fruites of new obedience beseeming repentance . rom. 8. 1. there is no condemnation to those that are in christ iesus . 1. tim. 1. 9. the law is not appointed for the righteous . let the epistle of paul to the romans be the example . 3. howsoeuer the curse of the law is not to be vrged against the person that is righteous and holy in the sight of god , yet it is to be vrged against the sinnes of the person , which are remaining . and as a father doth oftentimes set his yron rods that are appointed for the seruants before the eyes of his sonnes , that they may be frayed : so the meditation of the curse is to be stirred vp very often in the faithfull themselues , left they should abuse the mercie of god to licencious liuing , and that they may be more fully humbled . for sanctification is but in part : therefore that the remainders of sinne may bee abolished , wee must alwaies begin with the meditation of the law , and with the feeling of sinne , and make an end in the gospell . vi. some are fallen . those that are fallen are they , which doe in part fall from the state of grace . falling is either in faith or in manners . falling in faith is either in the knowledge of the doctrine of the gospell , or in the apprehending of christ. falling in knowledge is a declining into error , whether lighter or fundamentall . now vnto those that fall thus , that doctrine which doth crosse their error , is to be demonstrated and inculcated ( or beaten vpon them ) together with the doctrine of repentance , and that with a brotherly affection . take for an example the epistle of paul to the galatians . 2. tim. 2. 25. instructing them with meekenes that are ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) contrarilie affected : if god at any time will giue them repentance that they may know the trueth . the fall which is in apprehending christ , is desperation . for the restoring of those that doe despaire , there are to be vsed a triall , and the remedie . the triall or search is either of the cause of the temptation , or of their estate . the triall of the cause is made fitly by priuate confession . iam. 5. 17. confesse your sinnes one to another , and pray for one another that ye may be healed . but lest that confession should bee made a kinde of racke or torture , it must be limited with these prouisoes . 1. it ought to be free , and not compelled : because saluation depends not vpon it . 2. it must not be of all sinnes , but of those onely which wring the conscience , which vnlesse they doe reueale , greater danger may hang ouer their heads . 3. let it chiefely be made to pastours ; yet so as that we must know that it may be safely made to other faithfull men in the church . the triall of their estate is , whereby we make diligent inquirie whether they be vnder the law , or vnder grace . that this may manifestly appeare , we must by asking of questions first draw out of them , whether they be displeased with themselues , because they haue displeased god , that is to say , whether they hate sinne as it is sinne : which is the foundation of repentance vnto saluation . secondly , we must demaund of them , whether they haue or doe feele in their heart a desire to be reconciled with god , which is the ground of a liuely faith . when triall is made , the remedie must be applied vnto them out of the gospell , which is double . first , some euangelicall meditations are to bee often inculcated and pressed vpon them : as 1. that their sinne is pardonable . 2. that the promises are generall in respect of beleeuers , and that they are indefinite in respect of particular men , and doe exclude no man. 3. that the will to beleeue is faith , psalm . 145. 19. reuel . 21. 6. 4. that sinne doth not abolish grace , but rather ( god turning all things vnto the good of those that are his ) doth illustrate it . 5. that all the works of god are done by contrarie meanes . secondly , they must be intreated to stirre vp in them in the very bitternes of the temptation , their faith which hath lien in a swoune , and bin * couered ( as it were with ashes ) and that they would certainely set downe with themselues that their sinnes are forgiuen them , and that it would please them to struggle manfully in prayer either alone or with others against carnall sense and humane hope . and that they may performe these things , they must be very earnestly beaten vpon , and those that are vnwilling must in a manner bee constrained . psalm . 130. 1. out of the depths haue i called to thee , o lord. 2. lord listen vnto my voyce : let thine eares attend to the voice of my praiers . psalm . 77. 1. my voice came to god when i prayed , my voice went to god , that hee would turne his eare ( vt aduertat aurem ) vnto me . 2. in the day of my distresse i besought the lord. rom. 4. 18. who ( abraham ) against ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) hope beleeued vnder hope , that he should be the father of many nations . now that these medicines may be of force , that ministeriall power of binding and loosing is to be vsed according to the forme prescribed in the word . 2. sam. 12. 13. then dauid saidto nathan , i haue sinned against the lord : wherefore nathan saied to dauid , godhath also forgiuen thy sinne : thou shalt not dye . 2. cor. 5. 20. therefore wee are embassadours in the name of christ , god as it were beseeching you by vs : wee pray you in the name of christ that yee would be reconciled to god. and if perhaps melancholie trouble the minde , the helpe of the medicine must be in priuate sought for . falling in manners is , when any faithfull man falleth to the committing of some actuall sinne in life . as noahs drunkennesse , dauids adulterie , peters deniall &c. to those that are fallen thus , forsomuch as grace remaining in respect of her vertue and habit may be lost for a time in respect of sense and working ; the law must bee propounded being mixed with the gospell : because a new acte of sinne requires a new acte ( or worke ) of faith and repentance . isa. 1. 4. ah , sinfull nation , a people laden with iniquitie , a seede of the wicked , corrupt children : they haue forsaken the lord : they haue prouoked the holy one of israel to anger , they are gone backeward . 16. wash you , make you cleane , take away the euill of your works from before mine eyes , &c. 18. come now , and let vs reason together , saith the lord ; though your sinnes were as crimsin , they shall bee made white as snow : though they were red like skarlet , they shall be as wooll . vii . there is a mingled people . amixt people are the assemblies of our churches . to these any doctrine may be propounded , whether of the law or of the gospell : if the * limitation and circumscription of the doctrine be made to those persons , for whom it is conuenient . iohn 7. 37. now in the last and great day of the feast , iesus stoode and cried , saying , if any man thirst let him come vnto mee and drinke . and this was the manner of the prophets in their sermons , to denounce iudgements and destruction to the wicked : and to promise deliuerance in the messias to those that do repent . a * doubt . if any man shall despaire in the publike congregation , when the rest are hardened , what ought to be done ? * ans. let those that are hardened , heare the law circumscribed within the limits of the persons , and of the vices : and let the afflicted conscience heare the voyce of the gospell applied in speciall manner vnto it . chap. viii . of the kinds of application . application is either * mentall or * practicall . mentall is that , which respecteth the minde : and it is either doctrine or * redargution . 2. tim. 3. 16. the whole scripture is giuen by gods inspiration , and is profitable for doctrine ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) for redargution or improouing , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) for correction ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and for instruction ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) in righteousnesse . 17. that the man of god may be perfect , being perfectly instructed vnto euery good worke . doctrine is that , whereby doctrine ( or teaching ) is vsed for the information of the minde to a right iudgement concerning things to be beleeued . redargution is that , whereby teaching is vsed for the reformation of the minde from error . in confutations , which are made publikely before the assembly , these cautions must be vsed . 1. the thing that is determined ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) or the state of the question that is to bee discussed must bee throughly vnderstood . 2. let those errors onely be reprooued , which trouble the church , in which we liue : all other being altogether let alone , which doe either lie dead , or are externall : vnlesse some daunger bee readie to ensue of them . matth. 16. beware of the leauen of the pharisees and saduces . mark. 9. take heede , and beware of the leauen of herod . reue. 2. the men of pergamus are warned to beware of the nicolaitans , to whom some of them did assent . 3. if the error be out of the foundation of faith , the confutation must not onely be christianlike , as it should be euer : but also a friendly , a gentle and brotherly dissention . practicall application is that which respecteth the life and behauiour . and it is instruction ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and correction , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . instruction is that , whereby doctrine is applied to frame a man to liue well in the * family , common-wealth , and church . to this place belong consolation and exhortation . rom. 15. 4. correction is that , wherby the doctrine is applied to reforme the life from vngodlines and vnrighteous dealing . hitherto belongs admonition . this must be done , first generally , the circumstances of the persons being omitted . 2. sam. 12. nathan brings dauid to the knowledge of his sinne by the helpe of a generall parable . act. 19. 26. ye see and heare , that not onely at ephesus , but almost throughout all asia , this paul hath perswaded and turned away much people ( because he saith that those are not gods which are made with hands . ) 35. then the towne clerke , when hee had stayed the people , said , ye men of ephesus , &c. 37. ye haue brought hither these men , which haue neither committed sacriledge , neither [ doe blaspheme ] your goddesse . afterwards , if the former reproofe preuaile not , it must be vrged after a more speciall manner . 1. tim. 5. 20. them that sinne , rebuke openly , that the rest may also feare . but alwaies , in the very hatred of sinne , let the loue of the person appeare in the speeches : and let the minister include himselfe ( if he may ) in his reprehension , that it may bee more milde and gentle . dan. 4. 16. then daniel — said , my lord , the dreame be to them that hate thee , and the interpretation thereof to thine enemies . 17. the tree , which thou sawest — it is thou , 19. gal. 2. 15. we that are iewes by nature , and not sinners of the gentiles . 1. cor. 4. 6. these things , brethren , i haue by a kinde of figure translated to my selfe , and to apollo for you , that yee might learne by vs not to be wise aboue that which is written . now these foure kinds of application doe offer themselues in euery sentence of the scripture . i will also set downe that example , which illyricus hath propounded . illyricus in his booke of the way to vnderstand the scriptures . tract . 1. matth. 10. 28. feare yee not them which kill the bodie , but are not able to kill the soule : but rather feare him , which is able to destroy both soule and bodie in hell . 29. are not two sparrowes sold for a farthing , and one of them shall not fall on the ground without your father ? 30. yea , and all the haires of your head are numbred . 31. feare yee not therefore , yee are of more value than many sparrowes . it were easie to draw from hence many doctrines : partly of the confession of the faith : and partly concerning ( gods ) prouidence . * doctrine 1. that it is needfull for vs publikely to professe the doctrine which we know , so often as there is need . 2. that wee must make confession also with the hazzard of goods and life . 3. that our life should bee contemned in comparison of christ and his trueth . 4. that eternall punishments to be suffered both in soule and bodie are prepared for those that are not affraid to denie christ , and his trueth . 5. that god is intent and readie to gouerne vs , that we might make our confession aright . 6. that the prouidence of god is not onely generall , but also speciall , which is diligently occupied about all our smallest matters , yea euen the haires of our head . * redargution . 1. those doe erre , who thinke it to bee sufficient , if in heart they doe embrace the faith and a right opinion concerning religion : and that it is at a mans choise in the meane season to graunt or affirme any thing before men , as the condition of the place , time , and persons requireth ; especially when the life seemeth to be in imminent danger to be lost . 2. the epicures erre , in that they denie the diuine prouidence : because they thinke it too base for the maiestie of god to take care of humane affaires . 3. the stoicks doe erre , who imagine that all things are gouerned by the fate , ( or an vnresistable & violent necessitie . ) 4. they doe erre who make chaunce and fortune , without any wise ordination of the diuine prouidence . 5. the pelagians do erre in giuing more than is due to mans strength , as if it were put in mens power to embrace the faith at their pleasure , to continue constant in the same , and to confesse it to the end without feare . 6. they doe erre , who doe leane more vpon outward things and inconstant riches , than vpon the power and goodnesse of god. * instruction . 1. thou must to the vtmost of thy power labour to haue the true feare of god before thine eyes : because thou now hearest that one god is to be feared aboue all men . 2. thou must learne such a contempt of humane things , as that thou maist alwaies desire , hauing forsaken them , to depart hence , and to bee ioyned together with christ in the heauens . 3. the consideration of ( gods ) speciall prouidence doth cause thee to thinke of the presence of god that beholder , to craue his helpe , and also to beleeue that thou art helped in all things , and finally that there is no danger so terrible , but hee both can and will deliuer thee from , when it is fit . * correction . 1. these words of christ correct their negligence , who in their prayers do not craue of god sincere loue , that being inflamed with it they may not refuse to lay downe their life for his name . 2. the negligence of those men is also taxed , which doe not acknowledge and behold the prouidence of god shewing it selfe in all things . 3. those are reproued , who giue not god thanks for vouchsafing to gouerne and defend vs and all things that belong vnto vs by his prouidence . 4. those are reprooued , that abuse the good creatures of god , seeing that it is manifest that god hath care of all things . thus any place of scripture ought to be handled : yet so as that all the doctrins be not propounded to the people , but those onely , which may bee fitly applied to our times and to the present condition of the church . and they must not onely be choice ones , but also few , lest the hearers bee ouercharged with their multitude . chap. ix . of memorie in preaching . bbecause it is the receiued custom for preachers to speak * by heart before the people , some thing must bee here annexed concerning memory . artificial memorie , which standeth vpon places and images , will very easilie without labour teach how to commit sermons to the memorie : but it is not to be approoued . 1. the animation of the image , which is the key of memory , is impious ; because it requireth absurd , insolent and prodigious cogitations , and those especially , which set an edge vpon and kindle the most corrupt affections of the flesh . 2. it dulleth wit and memorie , because it requireth a threefold memorie for one : the first of the places : the second of the images : the third of the thing that is to be declared . it is not therefore an vnprofitable aduise , if he that is to preach doe diligentlie imprint in his mind by the helpe of dsposition either axiomaticall , or syllogisticall , or methodicall the seuerall doctrines of the place he meanes to handle , the seuerall proofes and applications of the doctrines , the illustrations of the applications , and the order of them all : in the meane time nothing carefull for the words , which ( as horace speaketh ) will not vnwillingly follow the matter that is premeditated . uerbaque praeuisam rem non inuita sequentur . their studie hath many discommodities , who doe con their written sermons word for word . 1. it asketh great labour . 2. he which through feare doth stumble at one word , doth both trouble the congregation , and confound his memorie . 3. pronunciation , action , and the holie motions of affections are hindred ; because the mind is wholly bent on this , to wit , that the memorie fainting now vnder her burthen may not faile . chap. x. hitherto hath bin spoken of the preparation or prouision of the sermon : the promulgation or vttring of it followeth . in the promulgation two things are required : the hiding of humane wisedome , and the demonstration ( or shewing ) of the spirit . humane wisedome must bee concealed , whether it be in the matter of the sermon , or in the setting forth of the words : because the preaching of the word is the testimonie of god , and the profession of the knowledge of christ , and not of humane skill : and againe , because the hearers ought not to ascribe their faith to the gifts of men , but to the power of gods word . 1. cor. 2. 1. when i came vnto you brethren , i came not with the eminencie of eloquence or of wisdome , declaring vnto you the testimonie of god. 2. for i did not decree to know any thing among you but iesus christ , and him crucified . 5. that your faith should not consist in the wisedome of men , but in the power of god. if any man thinke that by this meanes barbarisme should bee brought into pulpits ; hee must vnderstand that the minister may , yea and must priuatly vse at his libertie the artes , philosophie , and varietie of reading , whilest he is in framing his sermon : but he ought in publike to conceale all these from the people , and not to make the least oftentation . artis etiam est celare artem ; it is also a point of art to conceale art. the demonstration of the spirit is , when as the minister of the word doth in the time of preaching so behaue himselfe , that all , euen ignorant persons & vnbeleeuers may iudge , that it is not so much hee that speaketh , as the spirit of god in him and by him . 1. cor. 2. 4. neither was my speech and my preaching in the perswasiue words of mans wisedome , but in the demonstration of the spirit and of power . and 14. 42. if all prophecie , and there enter in an vnbeleeuer , or one that is ignorant , hee is reprooued of all , be is iudged of all . 25. and so the secrets of his hart are disclosed , & so falling vpon his face , he willworship god , returning word that god indeed is amōg you . and 4. 19. i wil come vnto you shortly — and i wil know not their * words that are puffed vp , but their power . 20. for the kingdome of god is not in words but in power . mich. 3. 8. i am filled with power by the spirit of the lord , and with iudgement and might to shew iacob his defection , and to israel his sinne . this makes the ministerie to bee liuely and powerfull . luk. 11. 27. and it came to passe , when he had spoken these things , that a certaine woman of the multitude lifting vp her voyce said vnto him , blessed is the wombe that bare thee , and the breasts that gaue thee sucke . this demonstration is either in speech or in gesture . the speech must be spirituall and gracious . that speech is spirituall , which the holy spirit doth teach . 1. cor. 2. 13. which things also we speake , not in the words , which mans wisedome teacheth , but which the holy ghost teacheth , comparing spirituall things with spirituall things . and it is a speech both simple and perspicuous fit both for the peoples vnderstanding and to expresse the maiestie of the spirit . act. 17. 2. paul disputed with them three sabbath dayes out of the scriptures . 3. opening ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and shewing that christ must suffer and rise againe . gal. 3. 1. o yee foolish galatians : — to whom iesus christ before was described in your sight , and among you crucified . 2. cor. 4. 2. but wee haue cast from vs the clokes of shame , and walke not in craftines , neither handle we the word of god deceitfullie : but in declaration of the trueth wee approoue our selues to euery mans conscience in the sight of god. 3. if our gospell be then hid , it is hid to them that perish . 4. in whom the god of this world hath blinded the mindes , that is , of the infidels . &c. wherefore neither the words of arts , nor greeke and latin phrases and quirks must bee intermingled in the sermon . 1. they disturbe the mindes of the auditours , that they cannot fit those things which went afore with those that follow . 2. a strange word hindreth the vnderstanding of those things that are spoken . 3. it drawes the mind away from the purpose to some other matter . here also the telling of tales , and all profane and ridiculous speeches must be omitted . the speech is gracious , wherein the grace of the heart is expressed . luk. 4. 22. and all bare witnes of him , and wondred at the gracious words , which proceeded out of his mouth . iohn 7. 46. the officers answered , neuer man spake like this man. grace is either of the person , or of the ministerie . grace of the person is the holines of the heart , and an vnblameable life : which howsoeuer it makes not a minister , yet is it very necessarie . 1. because the doctrine of the word is hard both to bee vnderstood and to bee practised , therefore the minister ought to expresse that by his example , which he teacheth , as it were by a type . 1. pet. 5. 3. not as though yee were lords ouer gods heritage , but that yee may be examples ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 types ) to the flocke . 1. tim. 4. 12. be an example to the faithfull , both in word and conuersation . phil. 4. 8. furthermore , brethren , whatsoeuer things are true , whatsoeuer things are honest — thinke on these things . 9. which yee haue both learned , and receiued , and heard , and seene in me , those things doe , and the god of peace shall be with you . 2. he that is not godly , howsoeuer he may vnderstand the scriptures , yet doth he not perceiue the inward sense and experience of the word in his heart . psalm . 25. 8. the lord is good and right , therefore he teacheth sinners his way . 9. he maketh the meeke to walke in the law , and teacheth the meeke his way . amos 3. 7. surely the lord god will doe nothing , but he reuealeth his secret to his seruants the prophets . gen. 18. 17. and the lord said , shall i hide from abraham the thing which i am about to do ? 18. seeing that abraham shall be indeede the father of a great and mightie nation , &c. 29. for i know him that he will command his sonnes and his household after him , that they keepe the way of the lord to doe righteousnes and iudgement . 3. it is a thing execrable in the sight of god that godly speech should bee conioyned with an vngodly life . psalm . 50. 16. 17. vnto the wicked god saith , what hast thou to doe to declare mine ordinances , and to take my couenant into thy mouth , seeing thou hatest to be reformed . it is a strange sight to see him , that is the guide of the way to others , to wander out of the way himselfe , and to see a physitian of others to be full of botches himselfe in the meane while , as nazianzene speaketh . 4. it is an ecclesiasticall secret : that the minister ought to couer his infirmities , that they bee not seene . for the simple people behold not the ministerie , but the person of y e minister . herod heard iohn baptist willingly , not because hee was a good minister , but because he was a good man. mark. 6. 20. well saith * nazianzene , he that teacheth sound doctrine , and liues wickedly , reacheth that with one hand , which he cleeketh away with the other . chrysostome vpon the 25. of matthew saith : the doctor of the church by teaching well and by liuing wel instructeth the people how they ought to liue well : but by liuing ill he doth instruct god how to condemne him . and in his 30. hom. in act. it is an easie matter to shew wisedome in words , teach me to liue by thy life : this is the best teaching . for words make not such an impression in the soule as workes doe . 5. a minister , that is wicked either openly or secretly , is not worthie to stand before the face of the most holy , and the almightie god. ier. 15. 19. therefore thus saith the lord , if thou returne , then will i bring thee againe and thou shalt stand before me . isai. 6. 6. then flew one of the seraphims vnto me with an hot coale in his hand , which hee had taken from the altar with the tongues . 7. and hee touched my mouth and said , loe , this hath touched thy lips , and thine iniquitie shall bee taken away , and thy sinne shall bee purged . 8. also i heard the voyce of the lord , saying , whom shall i send ? and who shall goe for vs ? then i said , here am i , send me . leuit. 10. 3. then moses said to aaron , this is that which the lord said , i will be sanctified in them that come neere vnto me , and i will bee glorified before the sight of all the people . and hence it is that the iudgements of god remaine for wicked ministers to tremble at . 1. sam. 2. 17. therefore the sinne of the young men was very great before the lord : for men abhorred the offering of the lord. &c. ver . 25. they obeyed not the voyce of their father , because the lord meant to slay them . the parts of sanctitie are especially , 1. a good conscience . 2. cor. 1. 12. for our reioycing is this , the testimonie of our conscience , that in simplicitie and godly sinceritie , and not in fleshly wisedome , but by the grace of god , wee haue had our conuersation in the world . 1. timothie 1. 19. keeping faith and a good conscience , which some hauing put away as concerning the faith haue made ship-wreck . act. 24. 16. and herein i endeauour my selfe to haue alway a cleere conscience towards god , and towards men . if this bee wanting , the mouth of the speaker is shut . isai. 56. 10. their watchmen are all blind : they haue no knowledge , they are all dumbe dogges , they cannot barke , they lie and sleepe , and delight in sleeping . 2. an inward feeling of the doctrine to be deliuered . wood , that is capable of fire , doth not burne , vnles fire be put to it : and he must first be godly affected himselfe , who would stirre vp godly affections in other men . therefore what motions a sermon doth require , such the preacher shall stirre vp priuatly in his owne mind , that hee may kindle vp the same in his hearers . 3. the feare of god , whereby , being throughly strucken with a reuerent regard of gods maiestie , hee speaketh soberly and moderately . 4. the loue of the people . 1. thess. 27. but were gentle amōgst you , as a nurse that cherisheth her children . and that this affection may appeare , the ministers dutie is to pray seriously and feruently for the people of god. 1. sam. 12. 23. god forbid that i should sin against the lord and cease praying for you . 5. the minister must also be ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) venerable , that is , such a one as is to be reuerenced for constancie , integritie , grauitie and trueth-speaking , who also knoweth how to performe reuerence to others either priuatly or publikely , as is befitting the persons of all his hearers . 6. hee must bee ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) temperant , who restraineth inwardly his ouer vehement affections , and hath his outward fashions and gestures moderate and plaine , by the which dignitie and authoritie may bee procured and preserued . therefore hee must be neither couetous ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a louer of siluer ) nor ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) a follower of wine , nor litigious , nor a striker , nor wrathfull : and let the young men exercise themselues to godlines , and flie the lusts of youth . 1. tim. 4. 7. the grace of the ministerie is . 1. to be apt to teach ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) 1. timothie 3. 2. now pauls meaning is , that it is not only decent and laudable if this gift be had , but also that it is so necessary , as that may not be wanting . for this consideration nazianzene refused a bishopricke : and theophylact vpon this place saith , that this dutie of teaching is especially of all other necessarie to be found in bishops . in the nicene and miletian councell , this was imposed in stead of a punishment , to hold the name of a minister , but not to preach the gospell . 2. authoritie , whereby he speaketh as the embassadour of the great iehouah . tit. 2. 15. these things speake and exhort , and rebuke with all authoritie . 1. pet. 4. 11. if any man speake , let him speake as the oracles of god. 3. zeale , whereby being most desirous of gods glory he doth endeuour to fulfill and execute the decree of election concerning the saluation of men by his ministerie . iob 32. 18. i an full of matter , and the spirit within me compelleth me . 16. behold , my bellie is as the wine which hath no vent , and like the new bottels that brast . 2. tim. 2. 25. instructing them — prouing if god at any time will giue them repentance , that they may know the trueth . col. 1. 28. 29. admonishing euery man — that wee may present euery man perfect in christ iesus . gesture is either in the action of the voyce or of the bodie . the voyce ought to be so high , that all may heare . isai. 58. 1. crie aloud , and spare not : lift vp thy voyce like a trumpet . iohn 7. 37. in that last and great day of the feast iesus stood vp and cried , act. 2. 14. and peter standing with the eleuen lift vp his voyce and said . in the doctrine hee ought to bee more moderate , in the exhortation more feruent and vehement . let there be that grauitie in the gesture of the body , which may grace the messenger of god. it is fit therefore , that the trunke or stalke of the bodie being erect and quiet , all the other parts , as the arme , the hand , the face and eyes haue such motions , as may expresse and ( as it were ) vtter the godly affections of the heart . the lifting vp of the eye and the hand signifieth confidence . 2. chron. 6. 13. salomon made a brazen scaffold , and set it in the middest of the court — and vpon it hee stoode , and kneeleddowne vpon his knees before all the congregation of israel , and stretched out his hands towards heauen . 14. and said , o lord god of israel , &c. act. 7. 55. and steuen being full of the holy ghost , bending his eies vp to heauen beheld the glory of god. the casting downe of the eyes signifieth sorrow and heauines . luk. 18. 13. but the publican standing afarre off would not so much as lift vp his eyes vnto heauen , but hee smote his breast saying , god be mercifull to me a sinner . concerning the gesture other precepts cannot be deliuered ; only , let the ensample of the grauest ministers in this kind be in stead of a rule . chap. xi . of conceiuing of prayer . hitherto hath bin spoken cōcerning preaching of the word : it remaineth now to speake of the conceiuing of praiers : which is the second part of prophecying , whereby the minister is the voyce of the people in calling vpon god. luk. 11. 1. one of his disciples said vnto him , lord , teach vs to pray , as iohn also taught his disciples . 1. sam. 14. 24. here are to be considered : 1. the matter thereof , first the wants and sinnes of the people : and then the graces of god and the blessings they stand in neede of . 1. tim. 2. 1. i exhort therefore aboue all things , that supplications — be made for all men . 2. for kings and those that are in authoritie . tertul. apolog. saith , wee doe all pray for all emperours , that they may obtaine a long life , a quiet raigne , a safe familie , couragious armies , a faithfull counsell , loyall subiects , a peaceable world , and whatsoeuer things are desired of a man and of caesar , againe : wee pray for emperours , for their ministers and powers , for the state of the time , for the quietnes of their affaires , and for the delaying of their death . the lords prayer reduceth this matter to sixe heads , which are gods glorie , kingdome , obedience , the preseruation of the life , the remission of sinnes , and the strengthning of the spirit . 2 the forme thereof . 1. let there be one voyce , and that the ministers alone , the people being in the meane while silent , and shewing their assent at the end , by saying amen . act. 4. 24. who when they had heard these things , they lift vp their voyce with one accord vnto god , and said , &c. nehem. 8. 6. and ezra praised the lord the great god , and all the people answered , amen , amen . 1. cor. 14. 16. else , when thou blessest with the spirit , how shall he that supplieth the place of the vnlearned say amen at thy giuing of thankes . iustine in his 2. apolog. to antoninus , saith : when the ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) president hath finished his prayers and thankes-giuings , all the people that are present , crie out with a fauourable approbation , saying , amen . athanasius apolog. ad constant. imp. euseb. lib. 7. cap. 8. ierome prooem . 2. in gal. 2. let the voyce bee vnderstood . 1. cor. 14. 15. i will pray with the spirit , i will pray also with the vnderstanding : i will sing with the spirit , i will sing with the vnderstanding also . 3. let the voice be continued , not iagged and abrupt , that idle repetitions may be auoided , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . matth. 6. 7. 4. the parts , which are three : consideration , ordering , and vttering of it . consideration is that , whereby fit matter for the framing of prayers is diligently searched for . ordering is that , whereby the matter being found out is disposed in the mind in a certaine order . prolation or vttring of it is that , whereby it is orderly pronounced in publike to the edifying of the people . trin-vni deo gloria . the order and svmme of the sacred and only methode of preaching . 1. to read the text distinctly out of the canonicall scriptures . 2. to giue the sense and vnderstanding of it being read , by the scripture it selfe . 3. to collect a few and profitable points of doctrine out of the naturall sense . 4. to applie ( if he haue the gift ) the doctrines rightly collected to the life and manners of men , in a simple and plaine speech . the summe of the summe . preach one christ by christ to the praise of christ. the writers which lent their helpe to the framing of this arte of prophecying are : augustine , hemingius , hyperius , erasmus , illyricus , wigandus , iacobus matthias , theodorus beza , franciscus iunius . soli deo gloria . notes, typically marginal, from the original text notes for div a09449-e10 1 2 3 4 notes for div a09449-e240 exo. 10. 21. psa. 147. 19 exo. 13. 22 notes for div a09449-e440 * or when . notes for div a09449-e2330 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * or , the word of god is the whole and onely matter , about which preaching is exercised : it is the field in which the preacher must containe himselfe . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * the maior , or proposition . * the minor or assumption . * the conclusion . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * eeclesiastes . * the booke of canticles . * or husband and spouse . * that is , the prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * probatio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 3500. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * opening of the text . * of sound iu de ement : or sound , & iudicious , and consonant to gods word . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * occulta . * quia . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * irata . * vexillum . * loafe . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * signi . beneplaciti . * vbique passim . * non. * that is , when one or moe words are wanting . * vvhen some words abound . * it is when vvords signifie more then shew for or seem . * coiunctio . * they inlarge the sense . * it is when the contrarie to that which was spoken is meant , it is used in slouting sometimes . * that is , the second foureteenth generation , mentioned in mat. 1. 17 in vvhich place three fourteeene generations are set down * de iure . according to law or equitie . * that is , as fully finished , or as but in the finishing . vltimi ann● . * to vnderstand this , reade deut. 25. 5. these aduerbs and coniunctions i doe of purpose not translate , as being fittest in latin. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * rom. 15. 4 * or general . * or specials and particulars of that kind or generall . * aduerb . any thing out of any thing , quidlibetè quolibet . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he hath created . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , be hath possessed . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * euangelicè . * indefinenter . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * or , though but. * godly . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * sopitam fidem . isa. 1. 1 , 2 , 3 , 4. * i. if it be limited and meant to them . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * improouing , confuting . * or gouernment of the familie , oiconomia . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * memoriter . * non verba , sed virtutem . * in verse . the reformation of couetousnesse written vpon the 6. chapter of mathew, from the 19. verse to the ende of the said chapter. by william perkins. reformation of covetousnesse. perkins, william, 1558-1602. 1603 approx. 201 kb of xml-encoded text transcribed from 134 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-11 (eebo-tcp phase 1). a09450 stc 19735.6 estc s106356 99842074 99842074 6698 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial 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(eebo-tcp ; phase 1, no. a09450) transcribed from: (early english books online ; image set 6698) images scanned from microfilm: (early english books, 1475-1640 ; 738:15) the reformation of couetousnesse written vpon the 6. chapter of mathew, from the 19. verse to the ende of the said chapter. by william perkins. reformation of covetousnesse. perkins, william, 1558-1602. clapham, henoch. [4], 263, [1] p. [by t. creede] for nicholas ling, and iohn newbery, imprinted at london : 1603. edited by henoch clapham--stc. printer's name from stc. signatures: [a]² b-m¹² . identified as stc 19735a on umi microfilm. reproduction of the original in the folger shakespeare 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 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siefring sampled and proofread 2004-08 judith siefring text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion the reformation of couetousnesse . written vpon the 6. chapter of mathew , from the 19. verse to the ende of the said chapter . by william perkins . imprinted at london , for nicholas ling , and iohn newbery . 1603. in memoriam perkinsi . is perkins gone , that whilome was a lamp , a cantabrigian phôspher shining farre ? gon , gon indeed . and yet his deeds remain as monuments of such a writers worth . hei-papist snarle , cōtend his works to dim , thou bites & blots thy wretched selfe , not him . he. clapham . to the christian reader . it shall not greatly neede ( well disposed reader ) to commend to thy kinde allowance , this godly , learned and necessary treatise , of the reformation of that sin , which of our ancient philosophers and diuines , hath bin condemned for the originall and roote of all euils ; since the author therof ( now dead ) while hee liued , receiued a true approbatiō of his faithfull labors from the most iudiciall , graue and learned censures of our time . the neuer-wearied vertues of his inward soule , still laboring like the sunne to illuminate and enlighten the darkenesse of our vnderstandings , amongst other of his industrious studies , haue left this token to the world , that his whole care and endeuour was alwaies bent to the begetting of a generall profit . how necessary the publishing of such a subiect is , in respect of the idolatrous worshipping of the wicked mammon , i referre me to the truly ▪ zealous & soule-labouring ministers in the lords vineard ; whose voices like brazen trompets cōtinually sounding in the obdurate and stif-necked worldlings , worke little or no motion at all in them , either for compassion of their poore distressed brethren , or saluation of their owne soules . my request therefore is , that thou wouldst reache thy gentle hand of acceptance to the new-yeares gift of a dead man , who by a vertuous and godly life , hath chased obliuion from his graue , and now suruiueth in the hearts and tongues of all godly christians . fare ye well . the reformation of couetousnesse . math. 6. 19 20. 19. lay not vp treasures for your selues vpon the earth , where the moath and canker corrupt , and where theeues digge through , and steale . 20. but lay vp treasures for your selues in heauen , where neither the moath nor canker corrupteth , and where theeues neither break through , nor steale . here beginneth the fift part of christs sermon , containing a seuerall distinct doctrine from the rest . from this 19. verse to the 25. is contained a discourse touching the reforme of couetousnesse : that is , the disordered and inordinate care of earthly things . the ground of which discourse , lyeth in this 19. and 20. verses . in them christ layeth downe a double commaundement . 1 first , what wee must not doo , with a reason of the same . 2 secondly , what we must do , with a reason thereof . the things forbidden , are the practises of couetousnesse : of which that wee may speake in order , first let vs see the sense and meaning of the words . there bee two things contained in them . lay not vp , ] hoord , heape : the greeke woord signifieth more then the translation expresseth ; and namely , two things : first , to gather together : secondly , to store vp things gathered together against the time to come . that it hath these two significations , see romaines . 2. verse 5. treasures , ] aboundance of worldly wealth , and excellent things of great price , as golde , siluer , plate , iewelles , rings , precious stones , &c. vpon the earth , ] here he noteth not so much the place of treasure , as the kind of treasure , earthly . for your selues , ] for your owne priuate gaine and commoditie , all respects of the good , eyther of the church or common-wealth set aside . now that we may see what is forbidden , we must first see what he forbad not . first , he forbids not here labour in our calling , wherby we prouide things necessarie for vs and ours : for that were against himselfe . gen. 3. 19 , in the sweat of thy face shalt thou eate bread . secondly , he forbids not the possession of goods and riches , for they are the blessings of god. iob. thirdly , he doth not forbid the gathering or keeping of treasure , for the word of god alloweth of some treasure : as 2. cor. 12. 14. for the child : and for the church . and ioseph is commended for hoording vp corne in the seuen yeares of plentie , against the seuen yeares of dearth . gen. 41. 48. yea in the temple there was a treasure by the appointment of god , made , maintained , and continued from time to time . therfore hee dooth not simply condemne the gathering of riches , or the laying vp of them . what forbids he then ? sundry practises of couetousnesse , implyed in the 19. verse . the first practise is excesse in seeking worldly wealth , whē men know & keepe no meane , moderation , or measure . and that we may see the daunger of this vice , i will answere this question : how farre a man may seeke and prouide for worldely wealth . in answere wherof , i lay this ground for a foundatiō ; that is , mens goods must be distinguished into three sorts : viz. necessaria , abundātia , superflua , that is , necessarie , abundance , and superfluous . necessarie goods are twofolde : some are necessary to the nature , and some are necessarie to the person and condition of man. those which are necessary to nature , are such , as without which , neither a man himselfe , nor his family can liue : as meate , drinke , cloath , and lodging . those which are necessarie to the person ; that is , to any mans state , condition , calling , or kinde of life , are such as the artificers instruments , the trades-mans tooles , and the students bookes . now here ariseth a question or two by the way : what goods , and how much is necessarie for the person . for answere wherof , the opinion and iudgement of the couetous must be no rule , because his heart is a sea vnsatiable , or that cannot be filled . what then must bee the rule thereof ? there is no certaine rule : therefore the iudgement of the wise , learned , godly , and christian frugall men , must be the rule to iudge what is necessarie : and whatsoeuer is in their iudgement necessarie , must be so accounted . further , things necessarie must not bee iudged onely by the present vse , but also by the vse in time to come . as for example : a trades-man groweth in yeares , and hath nothing to liue on besides his trade : his hands and sight faile him , therefore hee prouides something to maintaine him in his olde age , and layeth it vp for a certaine and necessarie vse in time to come , vntill his death . again , a man that hath children : the time will come , when he must giue them their portions , and therefore he may prouide for thē against they come to age , and hee sinneth not , but doth well , because it serueth for a certaine vse in time to come . thus farre of the first sort , that is , of necessarie goods . now of the next . the second kinde is aboundance , that is , plentie of worldly riches , wherewith a man is so stored , that hee hath both for a necessitie , and also for an holy delight and hearts-ease . the third are superfluous . these are such , whereof a man hath neither present vse , nor any certain vse in time to come . now i answere to the first question : viz. how farre a man may seek & prouide for worldly wealth ? i say , that things necessary for nature , for a mans person & place , may be sought for , and laide vp . but here is a barre put in by god himselfe ; we may goe no further ; we may not seeke for aboundance or superfluitie : the reason hereof is alledged in the 30. chapter of the prouerbes , the 8. and 9. verses , where it is said : giue mee not pouertie nor riches : feede mee with foode conuement for mee , least i bee full , and denye thee , and saye , who is the lorde ? &c. that which wee must aske of god , that we may seeke for , and no more : but wee haue no warrant to aske at gods handes aboundance or superfluitie ; therefore wee may not seeke for them . againe , if wee haue meate and drinke , we must therewith be content . 1. tim. 6. 8. ob. if wee must pray for nothing , or labour for nothing more then is necessarie , then what shall we doo if god giue aboundance ? resp. wee must not seeke aboundance . but if god cast it vpon vs without seeking , wee must thankefully receiue it , lay it vp , and vse it for the good of the church and commō-wealth , and for the good of our owne families . if this bee so , that wee must seeke for nothing but necessaries , then wee must learne contentednesse therewith , which that we may doo , weigh these reasons following . first , it is gods commaundement , that we should be content with things necessary , and seeke no further , therefore wee must be obedient and content . secondly , a man that is too greedie to lay vp much , can hardly keep a good conscience , but must needs vse some vniust meanes . thirdly , such are subiect to the diuels snare . 1. tim. 6. 9. fourthly , in persecution and times of triall , the richest will hardly confesse christ , & hold out , but will be the more easily drawne from christ , and the confession of the truth , because their mindes are glewed to the things of this world . heerevnto may bee added the examples of many saints , who haue bene contented with little , that they might serue god the better . and also christes admonition , how hard it is for a rich man to enter into the kingdome of heauen . thus much of the first practise of couetousnesse , which is excessiue seeking of goods , without al measure . the second practise is , when worldly goods are sought onely and principally : which practise christ meets withal , when he saith : first seeke the kingdome of god. this was esaus sinne , and the sinne of the gadarens , math. 8. who preferred worldly goods before spirituall treasure . and this may be called vnreasonable disorder , preposterousnesse , worldlinesse , &c. the third practise is , to put our trust and confidence in riches laid vp , and to make them our god , and rather to forsake god , then them . 1. tim. 6. psal. 62. the fourth practise is , when a man layeth vp for himselfe onely , and not for the church nor common-wealth , but sibi soli , this man may bee called churle , niggard . &c. all these practises of couetousnes christ condemneth . thus much concerning that which is forbidden . now followeth the reason . vvhere moth , rust , and thiefe , &c. ] the reason standeth thus : that which is subiect to vanitie , to casualtie and corruption , must not bee our treasure : but earthly goods , gold , siluer , riches , cloathes , &c. are subiect to such things ; therefore they must not bee our treasure . the greeke word ( sès ) is a moath or worme , that wasteth and consumeth the best garments , & may be taken here for any worme , that doth destroy and consume any creature . brôsis , a canker . this translation is too strict , for it signifieth any thing that wasteth any creature whatsoeuer . heere then is set downe the vanitie of the creatures , which vanitie stands in two points . first , in the corruption . secondly , in the abuse of the creature . touching the corruption , it teacheth vs , that gold and siluer , yea that al riches haue some diseases to waste them , or some canker to rust and consume them . touching the abuse of the creature , it stands in this , that it is subiect to the iniurie and ill vsage of men , as riches are whē they are hoorded vp , and serue for no vse . from whence comes this vanitie ? from mans sinne . rom. 8. 20. which when wee consider , it puts vs in minde of our sinnes , howe loathsome they are , that they are causes of vanitie to the creatures , both by corruption and abuse . christ seeing men bent and disposed to treasure vp wealth in abundance , calles them back to an other kinde of treasure , better then that , as much as heauen is better then earth ; and an heauenly life better thē a little money or mucke . and therefore hee saith : lay not vp treasure in earth : that is , let not all your heart and minde be set vpon this , i can tell you a little better treasure . here i might take occasiō to inueigh against mens ill dispositions and affections , who will not follow this good counsell , but still preferre earth before heauen , for all this admonition . euery man by nature is greedie to gather goods , and desirous to be rich , but fewe care to be rich in god. what profit did the rich men receiue by all their treasure . luk. 16. and 12. had it not bene a great deale better , if they had possessed lesse , so they had enioyed this ? but let vs come to the 20. verse . 20. but lay vp treasures for your selues in heauen , &c. ob. this is a straunge instruction and precept , to lay vp treasure in heauen . why ? how should we come there ? resp. indeed christ saith , it is hard for rich men to come there , and yet they haue meanes to make it easie , if they will. how shall wee lay vp therefore ? thus. lay out here , and lock it not vp , and so you shall lay vp treasure in heauen . 1. tim. 6. otherwise , if you lay vp here , and imprison the coyne , that it cannot be currant , you lay vp a treasure in hell . rom. 2. for by your hardnesse of heart , what doo you else , but treasure vp wrath against the latter day . so that this place seemeth to be a speciall motiue to charitie and liberalitie : but yet it is not to be restrained to that , as if it pertained onely to rich men . then how shall the poore lay vp treasure in heauen , who want it in earth ? very well : for they must make god their treasure , and christ and his word , and so all their treasure is spirituall and heauenly . and this dauid made more account of then any treasure whatsoeuer . ps. 119. . 72. 127. and say with him , psal. 57. thou art my portion ô lord. rich men vse at euery yeares end to cast vp theyr accounts , to see how their store and treasure encreaseth , and it is not amisse . but it were better if they would take a time for this account , and see how this encreaseth . the rich man in the gospell had gold inough , siluer & corn great store , euen by his owne confession , and yet he was but a foole , & that a miserable foole , because he sought not this . say that a man could get all the world into his hands , ( though it be not possible , ) i pray you what would it profit him , if hee loose his soule for his labour ? what madnesse is it then to heape vp treasure in earth , and not to regard the true treasure in heauen ? but lay vp treasures in heauen , &c. in this last part of this chapter , christ goeth about to reforme his hearers , in regard of the practise of couetousnesse , and begins at the 19. verse , teaching thē first what to eschew , not forbidding them to haue riches , but forbidding to seeke and get them , and to gather them without measure , moderation , and with excesse . secondly , when they seeke them onely and principally . thirdly , when they make them their felicitie . fourthly , when they gather riches for themselues , without respect of the commō good , eyther of the church , or of the common-wealth . these foure abuses are here forbidden . now because it is mans nature to seeke treasure , and men cannot be broken from it , but they wil haue a treasure , christ addes this commaundement , in which he teacheth his seruants in all ages , what to doo in this case . but lay vp treasures in heauen , &c. these words containe a commandement , informing vs in our dutie , and a reason of the same . lay vp , &c. as if he shuld haue said , seeing your naturall disposition is such , that you wil , and must neeeds haue a treasure , i will shewe you what you shall do , if you will be ruled by mine aduise , and followe my counsell , you shall lay vp treasure in heauen , because there neither moath nor canker can come to corrupt . quest. touching the commaundement , it may bee demaunded , why christ gaue it to his disciples , seeing it is not in the power of any creature to do this , no more then to saue himselfe , but the beginning , progresse , and end of saluation , is from god. therefore why doth hee propound the commandement in this forme and tenure ? answer . it is an vsuall thing in the scriptures , to ascribe and attribute the worke and effect of the principall cause to the instrument , whereby a thing is effected . thus in the last verse of obadiah , preachers are expresly called sauiours . so 1. tim. 4. 16. paul saith : in doing this , thou shalt both saue thy selfe , and them that heare thee . yet saluatiō is the proper worke of god alone : but because preachers are gods instruments for the saluation of his people , therfore they are called sauiours . so here to gather and lay vp treasure in heauen , it is the worke of god alone , it is not in the power of any mā : nay , as much as in vs lieth , we treasure vp nothing but wrath . rom. 2. and yet because we are instruments of it , it pleaseth god to ascribe his owne worke to vs , who are but instruments , & that by his grace . now they to whom the cōmandement is giuen , must bee conceiued as mēbers of christ , and instruments of god. that we may the better conceiue of this commandement , and practise it , two points must be considered . first , what this treasure is . secondly , how euery one may lay it vp for himselfe . of these in order with reuerence , for they are points of great waight and moment . the very maine point of our saluation standeth in the practise of these . consider what is erroniously counted to be this treasure , and then search the word , to finde out the truth . the papists haue long abused the world with shewing the false treasure : for they make it a commō chest , in which is gathered and stored all the ouerplus of christes merits , and of the saints merits of all ages . and this chest is in the popes custodie ; and hee onely hath the ordering & disposing ; opening and shutting ; giuing out of indulgences & pardons , when , where , and to whom hee listeth ; and by this treasure he vpholdeth and maintaineth his kingdome : hereby comes his riches and reuenewes . but this treasure is not good and currant , for it hath two defects . first , they make christ his merits to be vnsufficient . for if his passion must haue an addition and supply from men , it is a poore treasure . secondly , they make the merits of saints deceased to bee our merits , and that is not possible : for if men could merit , yet it should but be for themselues alone . all men are but priuate men in regard of saluation ; and so their merits , if they were any , should be proper and personall . thus you see their treasure is defectiue in a double respect : and therefore to let it passe , we are to renounce it , and leaue it to them . now let vs with reuerence come to cōsider , what is indeed the true treasure here ment and mentioned . it is the true god , to speake in fewe words , one god in three persons ; creator of all things , in whom all the treasures of happinesse are to be found . gen. 17. 1. i am god all sufficient . and gen. 25. thy exceeding great reward . and psal. 16. a large & beautifull portion . and this is as much as if hee had said ; the lord is my treasure : i will not stand long vpon this , for men by light of nature haue seene and said this . and s. paul saith : god is all in all to the elect , cor. but marke how he must bee considered , that he may be our treasure . to this ende wee must conceiue of god as hee hath reuealed himselfe to vs in christ : for god in christ made manifest , is our treasure , and not otherwise without christ. this the gentiles neuer knew . col. 2. 3. in him is the treasure of all wisedome and knowledge . there he is made the churches treasure . and coloss. 3. our felicitie and life eternall is hidde with god in christ. there hee is made the treasure , fountaine and store-house of our eternall happinesse . iohn . 1. iohn baptist saith : of his fulnesse wee receiue grace for grace . hee makes christ that treasure , whence wee receiue that grace which wee haue . and 2. corinthians . 1. 31. christ is our treasure , whence we receiue our righteousnesse , wisedome , sanctification , aud redemption . therefore it remaineth , that god reuealing himselfe in christ , or god incarnate , or christ , god and man , is the treasure of the church . now that hee may bee our treasure , we must cōsider him , as hee is reuealed and set forth vnto vs in his word and sacraments : for so is he a treasure , and no otherwise . therfore christ crucified , dying , and rising againe , is our treasure . our treasure lyeth all in his suffering , death and bloud-shed : and for this cause we must so conceiue of him , as crucified for our sinnes . quest. why is christ called our treasure ? hee is the fountaine of all true blessednesse that is conueyed from god to man , and from him doth proceed all our felicitie & happinesse whatsoeuer . wouldest thou haue remissiō of sinnes , & life eternall ? wouldest thou haue any temporall blessings , or comfort by them , or comfort in distresse ? thou must haue it from christ crucified . the good things that come vnto vs , if they come not as frō christ , they are no blessings vnto vs. if he then be the fountain of all true happinesse , he is the true treasure . besides , or without him , there is none . in a word then remember this , that the treasure here spoken of , is god , reuealing himself vnto vs in christ , by whom he conueyeth all good things to vs. and this is that which christ aymeth at in this place . now , hauing found what the true treasure is , let vs see how euery one of vs may lay it vp for our selues , as we are here commaunded . and that wee may so doo , some particular things are to be performed , insinuated in math. 13. 44. you may reade them there , where the kingdome of god is compared to a treasure hidde in the fielde , &c. concerning which , fiue things are to be noted . first , finding it . secondly , the price or value of it . thirdly , getting it . fourthly , keeping it . fiftly , vsing it . the first of these is necessarie , for vntill it be found , wee can neither value it , get it , keepe it , nor vse it . therefore this is first to bee done of vs. wee must finde it before we can haue it and enioy it . it is called a hidden treasure , because the naturall man cannot discerne it , and the finding of it is , when god reueales it to men , and makes them feele that themselues stand in neede of it . this is the right finding of it , when god makes a man in his conscience to feele the want of it , then he begins to seeke that which hee neuer sawe before . not euerie reuealing of the treasure is a finding of it ; for god inlightens men two wayes . first , generally , whereby a man reading the word , is able to vnderstand the meaning of it , and to conceiue the generall sense . but besides this , there is a second kinde , when god makes a man to discerne the worde in his owne soule and conscence , that is , a speciall and distinct kinde of illumination , and it appertaineth vnto fewe to bee able to discerne the power of the word in our owne consciences . but when this is once wrought in vs , then doth a man find this treasure . the outward senses cannot discerne it , for it is hidden . and then it is found onely , when men feele the want of it . this is a great blessing of god , and not common to all , nor to many : for our eyes are dazeled with the pompes , pleasures , and vanities of the world . nay , they that are learned , are blinded with humane wisedome . not euery one that can preach , hath foūd out this treasure . men may haue great gifts and yet want this , and faile in finding it , till they feele themselues to stand in neede of christs righteousnesse . god hath hidden this from the wise and great ones often , and reuealed it to the simple . before we proceed any further , let vs descend into our owne hearts , and trie whether wee haue yet found this treasure : for we may perswade our selues amisse , as the iewes , who haue a vaile before their eyes these many yeares . if we finde that we acknowledge christ to be the principall treasure , and that wee want him , then wee finde him . but if our eyes be not opened , yet let vs labour for it , for otherwise we can neuer get it , or haue vse of it , if we neuer finde it . and the cause why there is so litle ioy in the word , and so little comfort and sweetnesse in the doctrine of the gospell , is , because wee neuer yet found the treasure which it speaketh of , & hath hiddē in it . the second action to bee performed is , when our hearts and eies are enlightned , so that wee haue founde it , then to estimate and prise it , for then it begins to be a treasure to vs , whē we prise it , as the man doth matt. 13. 44. who valued it at more then all his goods . nay , if a man had a whole world of wealth , all were nothing in comparison of this ; this is more worth then all the world , or all things in the world . philip. 3. paul valued it at such a price , that he counted all things losse and dung , and no better in regard of christ : marke what a high price hee sets it at , all his good workes were nothing to it . this second thing is necessarie for all thē that would lay vp treasure in heauen . therefore let vs haue a care of this dutie , and learne to value christ aboue all things whatsoeuer , how excellent soeuer they be . wee haue well profited in the schoole of christ , and begin to make good proceedings , when wee can prise this treasure at a due and true rate . to proceede . the scripture doth reueale this treasure , therfore as this treasure must be valued aboue all : so this word which reueales it , must be preferred aboue all things , as dauid did , psal. 119. it is better to him then much riches ; yea , the finest gold of ophyr or india , was not comparable vnto it . and christ saith : his fruits are better then fine gold . therefore this must be valued aboue all writings , for it sheweth more then any other can do . it were to be wished therefore , that it had his due estimation and value amongst vs. many make but one truth , and it is all one with them , whether it bee out of mens writings , or gods word . but they are farre deceiued : for the word of god alone is the truth , according to godlinesse , which doth discouer the heauenly treasure , and it is to bee honoured aboue all writings , though it be brought in earthen vessels . if wee had learned to value this treasure , & the word which reuealeth it , wee should profit more for knowledge and obedience then we do ; we would reuerence it more , and reioyce in it more then we doo , &c. when we haue found it , and valued it , we must seeke to get it , and make it our owne : for so it is in that parable . we must vse all meanes to purchase it to our selues ; for so the commandement is here : lay vp treasures for your selues . that wee may get it to our selues , we must vse such means as god hath appointed for this end , and they are these . first , we must heare the word with all care , diligence , and reuerence , and mixe it with faith . secondly , wee must receiue the sacraments with due preparation and reuerence . thirdly , wee must pray earnestly and cōstantly with faith : and amongst all other meanes this especially must be vsed by vs. the reasons hereof are these . the word and sacraments are gods hand , wherewith he giues this treasure vnto vs. and our faith shewing it selfe in our prayers , is a hand whereby we receiue it . god in his word doth offer it with his hand ; and wee by faith earnestly asking it , do receiue it . by faith wee make christs right to be ours , & also his obedience & merits ; therefore vse all these good meanes . first , of hearing the word . secondly , of receiuing the sacraments . thirdly , of prayer in faith . and bee constant in these duties , and thou shalt haue this treasure as thine owne : for faith is the only meanes whereby we attaine it . after that we haue some testimony in our cōsciences , that we haue gotten it , wee must labour to assure our selues of it . how must we doo this ? for this purpose read 1. tim. 6. charge the rich that they bee not high minded , &c. marke there how by liberalitie and bountie we are exhorted to lay a good foundation . what ? must wee bee saued by our almes-deedes ? no , this foundatiō is not laid in heauen , for that is our electiō which god laieth vp there . but our foundation is our conscience , & that is by good works , by which , as by fruites , mē may assure themselues , that eternall life appertaineth vnto them . workes of mercie , done with simplicitie & singlenes of heart , are markes of the children of god , signes of true faith , and of the true treasure . for this cause paul would haue rich men to lay vp a foundation in their consciences . lastly , wee must vse it as a treasure , when wee haue done the foure things before mentioned , then come to this . to this ende diuers duties are required at our hands , to be performed of vs. first , we must haue our conuersation in heauen . if christ be our treasure , then our affection , ioy , comfort , our heart , minde : and all the whole man liuing on earth , must be in heauen . if christ bee thy treasure , and his bloud and passion , then all thy hart , hope , ioy and comfort is there . therfore we must send vp our hearts to heauen : otherwise he is not our treasure . if wee will vse him as our treasure , let all our care and ioy bee in , and for heauen . secondly , wee must turne earthly goods into heauenly treasure . how ? why hee that giueth to the poore , lendeth vnto the lord : the lord becomes a debter to him , and boroweth of him for the poore . the poore is but the lordes bayliffe and messenger , whom he sends to the rich , and hee returnes a rewarde of heauenly treasure for it . marke there how by giuing almes to the lordes poore , we turn earthly blessings into heauenly . luke . 12. 43. expressing these words , saith : sell all that you haue , and giue to the poore : make your selues purses which shall last for euer . when men do so , thē they turne their temporall goods into heauenly treasure ; and so men that haue this worlds goods , may by the blessing of god , make great encrease of them . thirdly , we must part with all for this ; the best thing in the world must not bee too deare , though it bee our owne bloud and our life , we must part with them rather then with th●● . and when wee are thus minded , then wee carrie our selues to christ , esteeming him as our treasure . when wee esteeme any thing aboue him , or preferre ought before him , he is not our treasure . thus you see fiue duties , all necessary to be performed , that we may keepe this commaundement . and when by gods grace wee are enabled to doo these , then we shall obey and practise this commaundement . therefore lette vs remember them , and bee carefull to performe them so long as wee liue . and marke what will follow : if wee can finde it , and value it , &c. we will bee content to endure whatsoeuer gods hand shall lay vpon vs in body or soule , and neuer bee dismayed , nor discouraged with any thing that befalles vs. nothing can daunt or discourage a mans heart , that hath this treasure , but they shall vanish all in time . further , it will make that we shall neuer feare death nor iudgement , all paines will bee nothing , great comfort , ease , and contentation , shal be to vs so long as wee liue , if wee can doo thus . now a word or two of the reason . where neither moath , &c. the reason is drawne from the certaintie and vnchangeablenesse of the treasure . earthly riches are subiect to wormes and cankers ; and if no canker can come to corrupt them , yet the thiefe will haue them . but there is no canker , moath , nor thiefe , that can hurt christ and his merits . ob. why ? the highest heauens , the place of happinesse should bee free from that vanitie and corruption , which the lower heauens and all other creatures be subiect vnto . all that we see ouer our heads , is subiect to vanitie , euen the starres . answer . to man by right of creation , belongeth the earth and the heauens , and they were all mans by creation , euen the highest heauens , to the very firmament , by creation all were mans . they were made for him , and he was lord of all . they were his pallace , all sauing gods throne . and when he fell , he was punished in all these creatures , but not in the highest heauen , because the right vnto it is not by nature , but aboue nature , and is ours by right of redemption , and not by right of creation . secondly , by christs death and passion they are made ours , and not by nature : but by grace onely , and that after the fall . therefore the heauens and the starres , and all creatures visible are subiect to vanitie and corruption . and so much of the commaundement and the reason . i beseech you remember it , and learne it , and put it in practise both in life and death . 21. verse . for where your treasure is , there wil your hearts be also . in the two verses next before going these words , christ gaue two commaundements . first , what we should not doo , and the reason of it . secondly , what we should do , & a reason therof . the first , a corruptione & mutabilitate . the second , ab incorruptione & immutabilitate : now he renders a common reason pertaining to both , and serues to confirme both , which is thus framed : where your treasure is , there your hearts will bee : but your heart must not be on earthly treasure , but on heauenly : therefore lay not vp treasure in earth , but in heauen . now touching the words and the meaning of them . by treasure , vnderstād things excellent and precious in our estimation , laid vp for time to come , in which men place and put theyr principall ioy and comfort , where your treasure is , that is your speciall ioye and felicitie . for so much the worde treasure imports . by heart , vnderstand the principall powers and actions of the soule , as the thoughts and affections , loue , ioy , feare , &c. yea , the labour , paines , studie , care , and endeuour , all these are to bee vnderstood by this word heart . as if hee should haue said : thus your treasure and heart are things ioyned together , and inseperable : therefore where your treasure is , there is also your care and studie . for that which men iudge to bee their principall good and felicitie , in seeking it , they spend al their paines and time . now for our further edification , let vs see what vses may be made of this reason . first , wee learne here how to iudge aright of our owne hearts . indeed it is a bottomelesse gulfe , as ieremy saith , yet we may in some sort search it , and iudge of it by this sentence . for an earthly treasure , and a carnall heart goe together . and on the contrary part , a heauenly treasure , and a spirituall heart goe together : these cannot be seuered . therefore looke vpon what you spend your thoughts and cares , and accordingly iudge of your selues , if vpon earthly things your minde bee set and fixed , then your heart is earthly and carnall , it is most certaine , christ hath giuen the sentence . if you pleade , that it cannot bee , because you heare the word , receiue the sacraments , and pray , &c. all this is nothing , if your minde and affection be in this world : you deceiue your selues , for where your heart is , there your treasure is . and contrary , if our principall thoughts and affections be in heauen , and our care be for that principally , then our heart is he auenly , and our treasure heauenly . and thus we may iudge of our selues , and search our hearts , whether they be carnall or spirituall . secondly , hereby we may all trie our selues without deceit plainly , whether wee haue any portion in heauen , or no : for if our hearts be on the earth only or chiefly , all our portiō is here , and none in heauen . the man , whose portion is in heauen , hath his heart and affections there . though you professe christ , though you heare the word , pray , receiue the sacraments , yet you may be deceiued . therefore looke to this , for if thy heart be here , thou hast yet no treasure laid vp in heauen . thirdly , by this coupling of the hart and treasure , we learne that wee must not regard this world & tēporall life . nay , we must despise it so farre forth , as it may be done without hatred of a good blessing , & vnthankfulnesse to god. for this life is a blessing of god , giuen vs to prepare our selues for a better . therefore simply we are not to despise it , but in respect of heauen . and as we must not regard this life , so our meditation must be of heauen , and not of the earth : for heauen cannot bee thy treasure , except thy heart be there . therefore drawe thy delight from worldly things , and weane it to heauen . so much for this verse . 22. the light of the body is the eye : if then thine eye be single , thy whole body shall bee light . 23. but if thine eye bee wicked , then all thy body shal be dark . wherfore if the light that is in thee be darknes , how great is that darkenesse ? this part hath diuers expositions . first , i will touch one of the principall , though i take it not to be the rightest , and thē i will set downe that which i take to bee the best . and thirdly , i will shew how this depends on those things that go before , which will then best appeare , when the sense is made manifest . by single eye some vnderstand a liberall minde . and by a wicked eye , an enuious and couetous minde : and so they expound these words of enuie and couetousnesse . and this exposition is to the purpose . and the words of good and euill eye will beare this sense : for salomon puts the good eye for a liberal heart , & an euil eye for a couetous heart , prouerbes , 22. therefore this is a good sense , but not the proper meaning of this place , as i take it ; because the single eye , and the light of the body , are put for one and the selfe-same thing : now the light that is in vs , is the vnderstanding & iudgement . againe , it is said here , that the eye is the light of the body . now a liberall eye cannot bee the light of the body for all actions , but for liberall actions only . therefore though it be true , that the single eye is a liberall minde , and the euill eye a couetous minde , yet it is not proper to this place . wherfore we must search further . the words be similies , and there bee diuers similies in thē . the comparison is borrowed from a candle , which serues to lighten all that be in the house : so the eye serues to light all the body , and giue direction to all the actions . if thine eye be single , ] to the ende of the 23. verse , there is a double simily , which goeth thus : as a man that hath a good and cleare sight in his bodily eye , can carrie his body any way right , and keepe it without wandring and stumbling : but if the bodily eye haue any default or defect , if it be dimme and corrupt , then a man cannot walke without falling or stumbling . nay further , if a man haue an eye , and it bee blinde , hee cannot finde one steppe of his way . in the same maner ( saith christ ) if you haue a minde to iudge rightly , all is well ; but if the iudgement bee corrupted , there is much darknesse , many wants and faults . this is the plaine comparison here vsed . to come to the words . the light of the body is the eye . these words are plaine . if thine eye be single . here vnderstand the mind resembled by the bodily eye . the single eye is the minde , able to iudge of things to be done , or not to be done , good or bad . the whole body shall be light , ] that is , the whole life , for looke , as the eye is to the body : so is the minde to the life . bright , ] that is , the whole course of our life shall bee well ordered , if god giue man a minde well disposed . but if thine eye be wicked , ] that is , if the mind be corrupted , the iudgement depraued , the vnderstanding darkened , so that a man cannot rightly discerne of things to bee done , though there be some light remembrance . all thy body shall bee darke , ] that is , thy life will be full of sinne and disorder . for therein stands the darkenesse , when the vnderstanding is dimmed and darkened , there the life is out of order . if the light that is in thee bee darknesse , ] that is , if the naturall light of reason , vnderstanding , and iudgement , which is left after the fall , and which god hath put into euery man. how great is that darknesse ? ] that is , then there is no difference betweene the life of a man and a beast , when the light of naturall reason is put out : so as there is no power of iudgement or discerning , &c. this i take to bee the truest and fittest exposition . now hauing found the meaning , let vs come to consider how this depends on the words going before . i take it , they depend as an answere to an obiection : for the two former commaundements are hard to flesh and bloud , men cannot brooke them . therfore christ before he leaues it , cuts off all the cauils which might be made against it . quest. if treasure must bee laid vp in heauen , why doo all the wisest men seeke earthly treasure so much ? answer . the effect of the answere is this , wee need not to maruell at it , for they want the gift of discerning , theyr eye is blinde , and they cannot discerne things that differ , earthly and heauenly . and so it comes to passe , that they omit the seeking of heauenly treasure . here some things must bee supplied by the readers minde . euery mās eye is eyther a blinde , corrupt , or single eye 1. the single eye befalles not all , but those only , to whom it is giuen of god. 2. the corrupt eye appertaines to all . 3. and some by sin put out the light of nature : and hence it is , that men omit heauenly treasure . this i take to bee the true and right meaning , and thus the dependance is in good order , giuing vs the maine cause of couetousnesse , which is a blind eye : so that they cannot see to put difference betweene heauenly and earthly treasure . here three things are to be considered , the single eye , the wicked eye , and the blinde eye ; with the fruites and effects of euery one . the single eye is the light of the body ; there is exprest and noted the single eye , with the fruites therof , viz. to giue light to all the body . the wicked eye makes the body darke . of these in order , and first we will begin with the single eye . and that you may know what is meant hereby , i will describe it plainely . by single eye , vnderstand the minde of a man endued with true and heauenly wisedome , for it is the single eye , the minde that hath this gift , which is enlightned with true wisedome . then if we shall knowe what true wisedome is , we shall knowe what this eye is . therefore touching wisedome , it is a gift of god in christ , no common gift which euery professor may haue , but a speciall gift from god to them that are in christ. 1. corinthians . 1. 31. christ is made of god to vs wisedome , not onely because hee is the maker and author of wisedome , but also because hee is the roote from whence all our wisedome springs : we must bee set to him and engraffed in him : we must be made bone of his bone , and flesh of his flesh . as his righteousnesse is made ours by imputation , and our holinesse is from his holinesse , as from the roote : so our wisedome is from his wisedome , as the braunch from the stocke , and the fruite from the tree . this wisedome befalles not the diuell and his angels , not all men , nor all christians in name , but onely those that are in christ truly : for from his wisedome proceedes the true wisedome . so then wee must cōceiue of it , that this wisdome is a gift of god to them that are in christ. this spiritual wisedome hath two actions . first , to discerne things that differ , secondly , to discerne one thing from an other spiritually . s. paul prayeth that the philippians may be enriched with knowledge , and sense , or iudgement . what is this sense ? that we might be able to discern things differing , and be sincere : marke how hee ioyned with knowledge , sense : that is , a gift of discerning good and badde : earthly and heauenly : what we must do , and what we must leaue vndone . we ought to haue our senses exercised to discerne good and euill : that is , wee ought to be endued with the propertie of true wisdome , to haue our senses enured to put difference betweene things good and euill . and this is the first point of heauenly wisdome , to put such a difference . as for example : hee that is in christ , and hath this spirit of discerning , hee can discerne the voyce of his shepheard , and can put a difference betweene it , and all the voyces of false shepheards . againe , by this men can distinguish betweene the water in baptisme , and other waters : betweene the bread and the wine on the lords table , and common bread and wine . and the discerning of these is by this gift of wisedome . thirdly , by this the church of god is able to discerne of afflictios ; betweene crosses and curses ; chastisements & iudgements . he can take the hand of god for a fatherly correction , and for no curse nor iudgemēt : and hee knowes what vse to make of them . fourthly , by this gift the childe of god can discerne the things of god , namely , his own election , vocation , adoptiō , iustificatiō , &c. he can know thē & perceiue thē , more or lesse . in a word , by this mē are able to put a differēce between earthly riches and heauenly treasure . he can discerne the excellencie of heauenly things aboue earthly , and put a plaine difference betweene them , which the carnall man can not doe . the spirituall man discernes all things truely ; vertue from vice ; heauenly things from earthly things , and so all other things whatsoeuer . heere then , marke what is the first action and property of this wisedome , to discerne things that differ . i adde further this the prouidence , wisdome , and iustice of god in all things , which the naturall man cannot do . hereby you see how excellent and necessarie a thing this is , seruing to many excellent vses . the second action , is to iudge determine , & giue sentence of things , what we must doe , and what we must not doe : what is good , and what is euill : what is heauenly and what is earthly . heere one thing must bee remembred . it is a principall point of wisedome , to determine what is the chiefe happines of man , and the scope vnto which all our life is to bee directed . it is the loue and fauour of god in christ : see examples of this iudgement . psalm . 4. 6. many say who will shew vs any good , & c. ? marke there dauids iudgement of this matter , and how he differs from others . he determines that it is true happinesse to bee in the fauour of god. so paul cared for nothing but christ crucified , shewing what was his wisedome , when he came amongst the wisest of the world : ( viz ) christ crucified for the sinnes of the world . and indeede if a man had all the wisedome and policie in the earth , and faile in this ; if hee cannot determine where to place his happinesse , and what is the scope of his life , his wisedome is but folly . therefore remember , this is a principall point of true wisedome , to bee able to iudge of our true happines , what it is , and the scope of our life . thus you see the spirituall wisedome hath two actions , & what they be : ( viz ) first , to discerne things that differ . secondly , to discerne onething from another spiritually . heere , marke further , that a principall part of this wisedome is heauenly prouidence . when a man discernes what is the principall good : then commeth prouidence , and vseth all meanes for the compassing of that principall good . she forecasteth all the waies and means to come vnto it : without this our wisedome is not perfect . and thus you see what is meant by wisdome . it is a gift of gods spirit , to thē that be in christ , whereby they are enabled to discerne of things that differ , & the scope of our life , & of true happines : and withal to forethinke and forecast all the means to come vnto it . and the single eye , that is the single minde , which is able to discerne of this wisedome . now in the next place , mark the fruite of it : the whole body shall be light . that is , the whole life shal be full of righteousnes , & of good successe . prou. 8. 19. 20. my fruite is better then gold and fined siluer : i make a man walke in the wayes of righteousnes and the paths of iudgement . to make some vse of it considering this is thus heere commended , wee are first admonished to labour for this heauenly wisedome & single eye . the singular commendation of it , should be a spurre and inducement to euery one to seeke for it . the commoditie should moue vs to affect it aboue all . that you may the better doe it , remember two things . first , that you get the beginning of this wisedome , that is , the feare of god , to reuerence his word , and to tremble at his presence : which you shall haue if you lay the word to your consciences , when you heare and read , neuer storme at it . when the whole man doeth bow himselfe , the minde , conscience , and will , without replying & repining , raging or chafing , then wee are gone a good way , and haue made good beginnings & proceedings . whē the word checketh vs , crosseth & controlleth our faults , striue not against it , but obay it . secondly , wee must all close our eyes , the eyes of our minde , ( i meane , ) and suffer our selues to bee led in all things by the written word , to bee ordered and ruled by the lawes and commandementes of god. marke this poynt : for if we can practise this , wee shall get true wisedome and happinesse . therefore giue attendance to it in the whole course of your liues , and let the lord ouerrule you by his word . read psalm . 119. dauids example is most excellent . by meditating in the law , he became wiser then the auncient , and those that were his teachers . he passed them in wisedome , that were chiefe among men for wisedome , because he shut his owne eyes and submitted himselfe to the regiment of the word . in a word , remember to renounce thine affections , and to shut vp thine eyes , & let the lord performe his worke in thee . againe , in that the single eie is heere thus commended , wee are taught to walke wiselie , whereunto paul in most of his epistles exhorteth . and wee walke wisely when we practise all things in wisedome , & that is done by remembring these foure things following : first , the thing to bee done , must be iust . secondly , the means of doing it , must be iust also . thirdly , we must keepe our selues within the limits of our calling . fourthly , wee must doe it with a single , honest and vpright heart . and that these foure may concurre , wee must haue the written word to tell vs euery one of them . we must haue the word to tell vs , that the thing wee are to doo , is iust . 2. that the meanes wee vse , is iust also . 3. that we do keepe our selues within the limits of our calling . and 4. that we do it with a single , honest and vpright heart . then when our action is iust , and the meanes iust , the heart vpright , and wee within the compasse of our calling , according to gods word , the action shal be done in wisdome , so as it shall be praised and approoued by god. thirdly , in that this wisedome makes a mans light shine with righteousnesse , wee are all taught to season our naturall wisedome with spirituall wisedome . god hath giuen all men wisedome by nature , more or lesse . it is a gift of god to bee commended : but that it may be holy and approued , and vsed well , it must be seasoned , and then naturall wisedome ioyned with it , is good , and a blessing of god , and tends to the honour and glory of god. it is the sinne of these dayes , that men of wisedome vse naturall wisedome without spirituall wisedome , whereby they fall into many sinnes and inconueniences , because they seuer these . fourthly , seeing this is so , let vs haue regard principally to this part of wisedome , which is concerning prouidence ; after iudgement , which is best how to forecast , how wee may come by it . consider luke the 12. what was the rich mans fault , his riches encreased , and he was prouident to lay vp his store : yet christ calles him foole , because he wanted this heauenly wisedome . he could forecast for the inlarging of his barnes , but not for his soule ; he had no respect of it , nor regard of this spirituall wisedome and prouidence . it was the fault of the foolish virgins , therefore called foolish : they had some oyle and blazing lampes , but they wanted sufficiencie of oyle , because they wanted this prouidence . they had not a sufficient forecast of their saluation , and the meanes thereof . though one had all the wisedome in the world , and faile in this , he were but a madde man. marke the ende of achytophel ; his wisedom was great , but yet naught , because hee wanted the principall , viz. the feare of god , and therefore hee hanged himselfe . wherefore consider : there can be no wisedome , when we do not determine of the ende and scope of our life . let vs now in the time of our life and dayes of grace and peace , forecast all the meanes of saluation , and neuer content our selues , till all bee accomplished . if wee haue all the learning in the worlde , it is nothing without this . therefore aboue all things , let vs set our hearts to seeke it : for the want of it , makes men to seeke nothing but earthly treasure , because they cannot discerne things that differ . wherefore now practise this prouidence , learne this wisedome : bee not like the foolish virgins : content not your selues with outward profession . bee not like that rich man , that had no care nor forecast of his soule and saluation . consider the ende of our life : let this bee the first and principall thing , for it is the principall parte of heauenly wisedome . 23. but if thine eye bee wicked , &c. hitherto of the single eye : now of the corrupt and wicked eye . as in handling the former , so in this i will consider : first , what is the wicked eye : secondly , what is the fruit and effect thereof . the wicked eye is the mind and vnderstāding , hauing some light , but darkened , dimmed , and corrupted by adams fall . that you may yet the better conceiue what this wicked eye is , you must knowe that the minde is corrupted two wayes , and in two respects . first , it hath lost the gift of discerning and iudging and in this respect it is an euill eye , and mistakes one thing for an other ; good for euill , and euill for good . and that the mind hath lost the gift of discerning in many things , appeares thus : many of vs by nature knowe not god as wee ought , nor our selues . touching god , it appeares by diuers reasons : wee know naturally that there is a god , yet we cannot acknowledge the presence of god. men naturally when they sinne , feare not the presence of god , and that proues plainely , that the eye of the minde is an euill eye . though by nature we know that there is a god , yet wee acknowledge not his particular prouidence : we cannot discerne it as we should , and it appeares in this : that men naturally trust men before god , the creature , aboue the creator , which sheweth that we doo not acknowledge a particular presence a for if we did , wee would rather distrust men , and trust god. though the conscience tell a man of the punishment of sinne , yet the minde doth sooth and flatter vs naturally , and telleth vs we shall escape without due punishment , and so denyes gods iustice . we know that god must be worshipped , yet the mind cannot discerne & iudge of it : when we come by the light of nature to worship god , we turne god to an idoll the naturall man doth not perceiue the things of god , that is the minde naturally knowes them not , nor giues any approbation or consent vnto them . now as man cannot knowe god sufficiently by nature , so he cannot discerne himself and his owne sinnes . wee haue all this euill eye by nature , we can not perceiue that we are dym and darke sighted , not blinde . a man by nature cannot discerne the vilenesse of sinne , though the conscience can iudge somewhat of it : yet the right iudgement of sinne the minde cannot perceiue by nature , for if men could doo this , they would not sinne . we are not able by the natural eye of our vnderstanding , to iudge of our owne frailtie . hence it is , that the aged man thinkes he may yet liue longer . because the mind is corrupted , wee cannot discerne the frailenesse of our owne eyes . wee cannot iudge aright of the scope of our owne liues : but nature teacheth vs to seeke our selues more then god , or our owne good , more then his glory . the mind is vnable to iudge of our owne happinesse : for this is all the wisedome of man , to think that felicitie doth consist in outwarde and earthly things , as riches , honour , &c. so that wee account the rich happie , and the poore miserable . therefore the first point is cleare , that the minde hath lost the gift of iudging and discerning . the second way that man is corrupt , is in obedience , that it is made subiect to that which should be subiect to it , namely , the flesh : yea , it doth not onely follow the flesh , but also the euill temptatiōs of sathan , which are cast into it : the minde is ready to follow them , and therefore it is euill . it followeth the example of the world . and for these causes christ calleth it an euill eye . first , because it wanteth iudgement . secondly , because it obeyeth that which it should rule . totum corpus tenebrae , ) now he shewes the fruite of it ; which is , to make the whole body darke , that is , the whole life full of vnrighteousnesse and darknesse . though the naturall vnderstanding haue some light , yet it is an euill eye , it cannot discerne in many things . and though it discerne in many things , yet it obeyeth not , but followeth the will. thus much of the meaning . now of the instructions , which truly and naturally proceede from hence . first alway remember this , that christ left somewhat to be supplyed , namely , that this euill eye is in all men by nature , and that is the cause why men cannot discerne : wherefore wee are to labour to see and discerne this wickednesse of the eye in the minde . it is the first steppe to knowledge , to see that wee cannot see , that wee cannot iudge and discerne of heauenly things as we ought : wee shall neuer knowe god aright nor our selues , till wee see that wee cannot see . also wee must bewayle this blindnesse , and tremble for it . the sense and apprehension of bodily darkenesse is grieuous vnto vs , much more ought this . and as that , &c. so wee ought to labour for the good eye-salue , that makes the blind eye to bee a good eye , and this salue is nothing else but the word of god , applyed by the spirit of god. when the holy ghost opens the eyes of the vnderstanding , then our eyes will bee made single . secondly , wee are taught to amend a fault . wee haue heere iust occasion to rebuke a damnable fault , which is common heere and euery where , namely , that men cōtent themselues with the light of nature : for by this euill eye , any man knoweth thus much ; namely : 1 that there is a god. 2 that god is good , and mercifull . 3 that we must loue him aboue all , and our neighbour as our selfe . 4 that we must liue well . all this we know by nature . if a man were brought vp in the wildernesse he might know all this without a teacher : and yet herein stands all the knowledge that many haue ; but all this is nothing : wherefore content not your selues with this . thinke not your selues good schollers in christs schoole , vntill you knowe more then this comes to . that it is not sufficient to knowe these things , it is manifest , because it is here called an euill eye , and makes the life full of darkenesse . for all this , if wee doo no more then this , with this wee may perish , liue in darkenesse , and dye in darknesse , and goe to euerlasting darkenesse . and though some pleade , that preachers can teach them no more then this , yet they deceiue themselues grossely . therefore remember this , with naturall knowledge ioyne spirituall knowledge : put grace to nature , to helpe the blinde eye : adde pietie and supernaturall knowledge to nature . for this cause haue care to reade and search the scriptures , that you may attaine to more knowledge then you haue by nature , if it be for nothing else , but to knowe gods commaundements and promises : for that knowledge serues for nothing else , but to make a man without excuse , and not to saue . this fault and sinne is the fall and bane of many a soule , and brings them to hell : that men thinke themselues furnisht sufficiently for saluation , if they haue but a naturall knowledge . men content themselues with reformation , so farre forth as nature teacheth : and looke what nature teacheth , the verie blinde eye seeth . first , that god must be worshipped , the blind eie seeth and knoweth , but how hee is to bee worshipped , he cannot tell . secondly , that we must loue god , and liue wel , & deale iustly , is knowne by nature , and this we cōtent our selues withall , euen with euil conuersation and naturall reformation . but this is not inough , for the blinde eye cannot teach vs so much , and they learne it and knowe it , whose liues are nothing but darknesse . wherfore neuer content your selues with naturall reformation , for if you haue no more , all your ciuill life is nothing but darkenesse before god , how faite soeuer it seeme to men : but labour for a spirituall life , that thy heart may be renued , and thy life reformed , according to the gospell . that this is necessarie , it is plaine , because christ saith , the whole body is darke without it . the blinde eye is not able to free it from darkenesse . ciuilitie wil neuer saue thee , thou must perish with it . to proceed : we learne that we must not be wise in the matter of saluation for our selues , and by our selues . the lord saith by moses to the israelites : thou shalt not do that which is good in thine owne eyes , but that which i commaund thee . deut. 12. wee must not take vpon vs to set downe how we would be saued , and by what meanes , this way or that way , for wee haue but a blinde eye . and yet this hath beene , and is a common fault . the turke with his religion : the iew his : and the papist his : and there is no man , but he prescribes to himselfe a way of worshipping god , and how hee will be saued . and by this the diuell destroyes many , because they will bee wise by themselues , and to themselues . for example sake , it is the manner of wise men , to prescribe how they will bee saued : they take it for a small matter to come to saluation , if they can but make a prayer at the ende of their life . i speake of them which are not guided by the word : some by their workes : and others by their faith : and all is one , for they vnderstand nothing by faith , but theyr good intent and well meaning . naturally and commonly men prescribe to themselues how they will be saued , & how they will worship god , and in vsing what meanes they will liue and dye : but they doo ill . wherefore in a word , bee not wise to thy selfe in this for the matter of thy saluation . let god be wise , be thou a foole : prescribe no religion to thy selfe : content thy selfe to bee wise , according to the word ; for by nature thou hast an euill eye , and this eye cannot shewe thee the way of life . away therefore with this damnable practise . lastly , our dutie is to seeke for a better eye , that is , the eye of faith , that which is wanting in this eye , may bee supplyed . and this is faith , by which wee rest on the mercie & goodnesse of god , on his prouidence and protection in life and death . this eye is able to see a farre off , and to discerne things that cannot otherwise be discerned , the euidēce of things not seene : and the patriarkes sawe the promises a farre off . let vs all be careful to seeke this eie of faith , without the which wee cannot walke the way to euerlasting life . so much of the secōd kinde of eye . now of the third eye briefly , according to the compasse of the time . wherfore if the light that is in thee , &c. this is the blinde eye , yea starke blinde , that hath no power to discerne or iudge : that is , to see what is meant by ( light ) naturall knowledge of god , and iustice , which is in the minde . it is further said , that if this light be darkenesse , it is onely buried , so as there shall be no vse of it , but it cannot be quite put out & extinguished . some light of nature is remaining in the most wicked men , because conscience remaineth . now heere it is said to bee none but darknesse , because it may be buried , hid & couered , but not wholy put out . the veriest atheist that liues , hath this light in him . this must bee remembred for the vnderstanding of these words , as it is plaine in them that haue a reprobate minde , they are as if they had no light of nature remaining , because it is buried . what is the cause that the light of nature is turned into darknesse ? the cause is in the will and affections of men , the desires and lusts of the heart : it is sinne that puts out the light of nature , actuall sinne : the will and affections make men to sinne against the light of nature , and against conscience , and so put out both , and burie them . this makes a man not to know that , which by nature hee might know . now see the fruite of it , rom. 1. in most horrible and brutish sinnes vpon the blinde minde , and reprobate sense . the consideration of this point , that the vnderstanding may be quite buried by actuall sinne , teacheth vs to enter into an examination of our selues . wee haue in vs ( euen the best of vs all ) wretched , diuellish , and damnable desires , such as would put out the light of nature in the vnderstanding . this teacheth vs to bee vile in our owne eyes , who haue such vile hearts , that they can put out that light , which adams fall did not . secondly , in that the will and affection blinde the mind , dazell and dimme the light of our vnderstanding , we learne to looke to these principally , that they bee mortified and brought in subiection , to the obedience of gods commandements , for now the case is altered . before the fall , the mind ruled the will , but now the will ouerrules the minde . therfore a speciall regard must be had of this : wee must renounce our owne wils and affections , they are those that bring the ruine of the soule and conscience . therefore aboue all things , looke to them , that they bee tempered , ordered , and squared . it is best with men , when god breaketh them of theyr wills : for when they haue their wils in all things of this life , they carrie the whole man headlong like a wilde and vntamed colte . though thou hadst all the wisedome , knowledge , and learning in the world ; if thy will and affection bee naught , they will cast a myst , a vaile , and a couer or scarfe ouer it , wherefore bring these into order and subiection , then a little vnderstanding out of the word will giue great light . remember this : it is not knowledge principally that should bee sought for , or the minde to be instructed , and no more : but the wil and affection must especially be regarded : for from the heart comes life and death , saluation or damnation . there is the beginning of thy comfort or woe : for if they be out of order , they will maister & ouerrule the vnderstanding . further , i gather hence , that the doctrine of saluation may bee turned to darkenesse . if the light of nature , which is so deeply imprinted & engrauē in the heart , then much more this . and this is plaine , by experience of all them , which begin in the spirit , and ende in the flesh , which are worldly & wicked . this could not be otherwise . see heb. 3. 12. there is a most excellent place of scripture , which dooth shewe how this light by little and little is put out , going backe from the last to the first , there bee fiue degrees . 1 first , the deceitfulnesse of sin . 2 secondly , the hardnesse of the heart , when sinne hath deceiued . 3 thirdly , infidelitie or incredulitie , whē the heart being hardned , is made vnbeleeuing , which beginnes to doubt of the word , and to call the truth into question . 4 fourthly , the euill heart , when the gospell begins to goe to decay . 5 fiftly , falling from god , apostasie . and so the light of nature , and of the gospell , is put out . then furthermore , there is declared , how wee hauing receiued the light of the gospell , may preserue it , namely , by obseruing and watching the liues of one an other ; and by exhorting one an other . quest. lastly , if the light of nature may be turned into darknesse , it may be demaunded whether sauing grace and faith may bee lost ? if the light of nature , which is so deeply imprinted in the heart , may be extinguished , why may not the grace of regeneration be lost ? answer . there is no grace of god considered in it selfe , but it may be lost : for it is a creature , and therefore changeable , because nothing is vnchangeable but god : wherefore if you consider faith and regeneration in their owne nature , they are changeable , and may be lost ; it cannot be denied , but in regard of the promise of god , to continue and preserue it to vs , then it is vnchangeable , and cannot be lost . god gaue adam grace , but it was changeable , hee did determine to permit the fall : but now the gifts and graces of god are without repentance , and the man that is a beleeuer , shall neuer bee mooued . psal. 15. though the nature of grace bee such , that it may bee lost , yet god giues the second grace to the first : and thereby it is made sure , that it shall not bee moued or lost . the gates of hell shall not preuaile against the church . by reason hereof , vpon this and such like promises it is , that faith is not lost , and not by any vertue , which it hath in it selfe , or by it owne nature . let this bee the first aunswere . secondly , as i said , this light of nature cannot be quite put out , but onely buried : so faith may bee buried , hidden , and driuen into some corner , but it cannot bee wholy put out , where it is once truly kindled . so much of the third eye . in which the light of nature seemes to bee quite put out , because it cannot discerne at al , but takes euill for good , and good for euill : it seeth not so much , as there is a god , or that god is to bee worshipped . now to come to the verie scope of these words , marke the ende of them , why christ vsed them . it was to shewe that men could not discerne , when they seeke for earthly riches before heauenly . and the euill eye , corrupt and blinde by nature , is the cause why men cannot distinguish things that differ . from the scope one profitable admonition must bee renued , that is , to labour to attaine the gift of discerning , to put a differēce between earthly and heauenly things : therefore let vs search the scripture , that we may haue our eyes enlightned , and so see the right way to eternall life . for the want of this discerning is the cause of all disorder , and particularly of this disorder in preferring temporall and earthly things before eternall and heauenly . and by this you may walke with comfort and peace of conscience , the way to life eternall . whereas without it , you wander in darknesse all the dayes of your life . 24. no man can serue two maisters : for eyther he shall hate the one and loue the other , or else hee shall leane to the one , and despise the other : ye cannot serue god and mammon , or riches . we haue heard of two commaundements of christ : first negatiue in the 19. verse : the second affirmatiue in the 20. verse : and afterward an obiection answered in the 22. verse . now hee remoues another impediment . the former obiection was this : if our treasure must bee laid vp in heauen , and not heere on earth , it is maruell that so many lay vp treasure heere , and not in heauen ▪ the answere hereof is : they haue either a blinde eye , or an euil eye , and so want the gift of discerning . now in this verse he meetes with an other obiection , which the carnall wisedome of man makes commonly , and hath euer made against these commaundements , and it is thus . why may wee not loue and serue god , and serue mammon too ? some men flatter and perswade themselues , that they may serue god , & yet set their hearts to seeke riches too . and therefore they thinke , that they may seeke earthly riches & heauenly riches both together ; and that one doth not hinder an other , but that one may haue both treasure in earth , and treasure in heauen . here therefore christ meetes with this carnall conceit of naturall men , and proues it to be impossible that one man should practise both these . thus you see how this verse doth depend on the former , and this will the better appeare , if we seeke the true meaning of the words . no man can serue two maisters , &c. it may seeme at the first to be otherwise , for both in reason , and also by experience , one seruant may serue two diuerse masters , as we see one factor may , and dooth well serue diueser merchants : therefore how can this bee that christ saith here ? some answere it thus : that the words must bee conceiued after this manner , as if hee had said : two diuerse or contrarie maisters . as for example , when one shall say come , and an other shall say come not : when two maisters are thus cōtrary & diuerse in their mindes and wills , one seruant cannot serue both . and so these words carrie a holy truth . but this clause of diuerse and contrary is not exprest , therefore i say further , that this sentence was a common prouerbe among them . now in a prouerbe , if it be vsually or generally true , though it holde not alwaies , if it haue effect ordinarily , it is inough . as no prophet is honoured in his owne countrey , that is , vsually and commonly it is so : so this prouerbe is true ordinarily . and thus this sentence must be vnderstood as a familiar prouerbe , vsuall and common among the iewes , which christ taketh for the ground of his speech . now it followeth : for eyther hee shall hate the one , ] that is , as he is a maister , or in regard of his commaundement : and hee shall loue the other , ] in respect of his commaundement , in that hee doth embrace it and performe it . or else hee shall leane to the one , ] this is an illustration of the former words : for it might bee demaunded : how shall hee bee knowne to loue or hate them ? the answere is thus : loue will cleaue to the one , and contemne the other . that is , a seruant is knowne to loue his maister in his commaundement . first , if he cleaue vnto him . secondly , if he giue himselfe as a seruant , to the obedience of his commaundement . and he will despise the other , ] that is , hee will neglect his commaundements . thus hee testifieth his loue or hatred by omitting and neglecting : or by performing and practising the commaundements enioyned him . now the words that follow : you cannot serue god and mammon , are the application of the argument : you cannot serue god and riches , treasure , profit , gaine . a man cannot serue god , and giue himselfe to get , and lay vp riches . it is not said , you cannot serue god , and haue riches , for abraham , ioseph , & iob serued god , and yet had riches : but thus , you cannot serue god , & serue riches ; that is , giue your selues to seeke them , and set your hearts vpon them . thus the sense and meaning is plaine , and now the scope of the words wil the better appeare . the obiection is this : why may we not do both , viz. lay vp treasure in heauen and in earth ? the answere is : no man can serue two maisters . but god and mammon are two maisters : therfore you cannot serue both these . the proposition is confirmed by a reason which is added . and thus you see the scope and the sense of this verse . now see what doctrines naturally arise hence . first , it is to be marked , that christ dooth heere set downe what it is to serue god. a thing that euery man speakes much of , yet a thing that fewe know , and fewer doo practise : therefore in a word , it is this : to serue god , is to loue him , and to cleaue vnto him , and he serueth god , that doth these two . for the first , euery man will say that he loues god , and euer did . well then , take heede you be not deceiued : for god must be loued , not onely as hee is a bountifull lord , but as hee is a maister , and doth commaund vs seruice , hee must bee loued in his word and commaundements in his authoritie of commaunding . the written word is his will and commandement , therein he prescribes what we should do , though he should neuer bestowe benefites vpon vs , that we should loue him because he is our maister . for the second part of gods seruice , it is to cleaue vnto him , whereby what is meant , you may see in the parable of the prodigall sonne ; hee claue to a farmer , that is , gaue himselfe to his seruice . so here , to cleaue vnto god , is the resigning vp of a mans selfe to serue god , and to obey him in euery commandement : and to take heed that hee suffer not himselfe to be drawne away from obeying any commaundement , and beleeuing any promise . this is done when wee will not suffer our selues to be seperated from god , but yeeld obedience to his commandements . this is the right cleauing to god. contrariwise , to disobey his commaundements , is to hate god , & to despise him . though no man will say he hates god , yet hee that dooth neglect his commaundements , and giues himselfe to seeke the things of this life , is a hater of god. he that is crooked in his way , despiseth god , let him protest what he will , if he do not cleaue vnto god by obedience to his commaundements , hee is a hater of god , & his vtter enemie . the consideration of this part , serues to let you vnderstand the great blindnesse of the world . for commonly if a man can but rehearse the lords praier , the ten cōmandements , and the creede , howsoeuer he liue , he serues god wel inough . what grosse ignorance , blindnesse , and superstition is this ? the seruice of god is in obedience to his commandements , to cleaue vnto him as abraham did , when god said : thou shalt not kill , hee obeyed . againe , when god said , kill thy sonne , he obeyed . see thē how this age abounds with atheisme in all places : for what is hee that hateth god , and despiseth him , but an atheist ? now all they that seek the things of this life so much , they are very atheists , and no better , because they hate him and despise him . atheisme is a common sin of our time . the world is loued : mammon embraced , god hated , and the lord despised . i know that men will abhorre this to bee challenged for atheists . but christ hath giuen the sentence , that whosoeuer he bee that doth not cleaue vnto him in obedience , doth despise and hate god , and what is that but atheisme ? this is a mother sin , & the cause of many more . so much of the first poynt of the seruice of god. secondly , christ takes it for graunted , that mammon is a lord : that riches is a god , and that men serue and obey him , as there is a true god and maister , by right of creation : so there is an other by reason of corruption : and that is riches , treasure , profit and gaine . of this he forewarnes his disciples , because the daunger is great . question . how can this bee , may some say ? answer . riches in it selfe is a good creature of god , and therefore is not indeed a maister . onely the wicked and wretched hart of man , sets vp an idoll in the heart , in stead of the true god : and therefore couetousnesse is called idolatrie . now it is made an idoll & a master thus : men esteeme of riches as of theyr principall happinesse : and it is the minde of man that makes the god : looke where the heart is , there is the lord and god. secondly , it is the nature of man to trust in riches , and to loue thē more thē god. hence it is , that men are the seruants of riches , whereof they should be maisters . i will make it plaine , that it cannot be denied . first , mē lay aside the seruice of god , & neglect his worship for gaine : what argues this , but that they account riches the principall good , about which they spend most time ? secōdly , let a man haue riches , and he is content exceedingly with the abundance that god giues him , he is at peace . let the same man loose his goods , and all the promises in the bible will not quiet him . againe , let him loose any part of his riches , & he will be more grieued and vexed , then for the losse of heauen , by breaking gods commandements . what argues this , but that the hearts of men do honor riches as their god ? lastly , i appeale to all mens consciences . is not euery man more sharpely set to gather earthly things , then to call vpon god ? why all men can tell euery one is more eager and earnest in seeking riches : so that wee haue as many idols now as euer we had , and as many idolaters : for euery man sets vp this idoll in his heart , and puts his trust in it . therefore it is true which christ takes for graunted : that riches is a lord. if any think themselues hardly dealt withall , that they shuld bee accounted mammonists and idolaters seruing riches ▪ let them consider the liues of men , what meane else the common oppressions , extortions , vsuries , ingrossing of necessaries ? what doo all these argue but this , that mammon is a great lord , and hath many seruants and slaues , for all these are his attendants and retainers vnto him ? further , what is the cause of a dearth in time of plentie ? whē god in mercie hath vouchsafed vs plentie and store , what is the cause our dearth continues ? but this , that mammon is a great lord. mammon is the cause , gaine and lucre . let it be considered with reuerence , when we haue a made-famine by the wicked men , who are slaues and vassals of mammon . there is no question , but the dearth in former yeares , which was caused by gods hand , was also encreased by wicked men . all these things being laid together and considered , it is plaine , that though all men would seeme to embrace the gospell , yet this is a common sinne , men giue themselues to serue mammon . indeede god hath his seruants here and elsewhere , yet it is but an handfull : the multitude are all mammonites . therfore this is a certaine truth , and may well be taken for graunted . here therefore see the vile nature of man : he was made to be lord of mammon , & yet he is content to become his slaue and vassall , though his state and condition be to be a lord , yet thus he abaseth himselfe . secondly , in that men are commonly slaues to mammon , we learn an other lesson , which christ teacheth vs : wee must learne to be faithfull in the hauing , vsing , keeping , and dispensing of the wicked mammon . it is a vile and a miserable thing for a man to subiect himselfe to it , to become his slaue and vassall . he that seekes to be rich , forsakes god. remēber it , for it is the principal point that christ proues here . a man may haue riches , and vse them ; and may liue & die rich : but he may not seeke to be rich , because then he forsakes god , when hee sets his hart vpon riches . i wil make this more plaine . in riches three things are to be cōsidered . first , the getting . secōdly , the keeping . thirdly , the spending . first , hee that seeks to be rich in getting of goods , must needs vse much lying , deceiuing , and breaking the sabboth . in keeping of them , if persecutiōcome , he forsakes christ , and denies the gospell : and if any losse befall him , he will resort to the witch , wisard , southsayer , coniurer , and astrologer , and all to keepe himselfe rich . againe , he can part with nothing to the poore , because hee must be rich , therfore he cannot spare a penny . none shall get ought at his hands , they may starue at his doore first , and all is because he will be rich : hee hath set it downe , and determined it with himselfe . men haue a milde & moderate opiniō of couetousnes : if a man be couetous , they will say hee is a good honest man , but somewhat hard and neere . but marke the sentence of christ : here these worldly persons are forsaken of god. so that it is no small fault ( as the world takes it ) for a man to be worldly . first , it is a renouncing of god himselfe , a practising of atheisme , therefore we must learne to thinke worse of these worldly persons . secondly , it is the manner of men to make lawes to themselues for the getting of riches : i wil haue an 100. or 200. or 300. or if he haue a greater stocke , a 200. or 2000. &c. and thus much lands , rents , and reuennewes , i must needes haue it , i cannot liue else . take heede of this ; make no such lawe to your selues , for then follow all the practises that tend to the compassing of this resolution . it is a commō practise among men , they will haue thus much in stocke , and thus much in reuenewes ; whereas indeed , a little with gods blessing , is wealth inough . thirdly , let euery man bee contented with that portion which god hath allotted him : euermore remember that godlinesse is great gaine , if wee be content . therefore away with this couetous minde , and bee content with gods good prouidence . the heart must not bee deuided betweene god and the creature : god must haue all , or none : you cannot serue both ; there is no parting of stakes , god to haue one part , and mammon the other . many are deceiued herein , who thinke they may part stakes , and giue god one halfe , and the creature the other ; nay , sinne and sathan . the vse of this is , to discouer hypocrites . when men liue in many sinnes , if they come to the congregation , to heare and pray , and receiue the sacrament , though they lye and liue in sinne , they may bee the seruants of god for all that : as the drunkard , adulterer , &c. and so euery man blesseth himselfe in his sinne . hence it is , that so many flatter themselues while they liue in sin , against their owne conscience : but they deceiue themselues . if they serue the diuell in any sinne , they cannot serue god. secondly , euerie seruant of god is so far forth regenerate , renued , and sanctified , that not one sin raignes in him , for then he must serue two maisters . so many sinnes raigning in any man , so many lords . this doctrine must be receiued , regarded , reuerenced , & remembred . thirdly , if the heart cannot bee deuided betweene god and the creature , let vs all in the feare of god , worship god , serue him , and professe our selues to bee his seruants , with our whole soules and bodies : for we cannot serue god and mammon . god alone is to bee serued : therefore let euerie affection bow the knee to god : let the bodie and soule doo theyr parts in this homage , so long as thou liuest . remember rom. 6. the seruant of god hath his fruite in holinesse , and the ende euerlasting life . the queene of sheba pronounced the seruants of salomon happie , because they serued such a lord. how much more thē are they happie , who in body and soule giue themselues to the seruice of the liuing god ? ob. it will be said : i desire with all my heart to serue god , but the corruption of my nature makes mee disobey and rebell against the commaundements of god. the flesh makes mee doo that which i would not . when i would faine honour god , my corrupt nature makes me dishonour him . some may thus complaine , that their case is miserable , and they serue two maisters . answer . all that haue grace must needes say thus , that their wicked nature doth carrie them an other way , but they must stay their mind on this maner : whē they faile in obedience , let them consider , whether they do it willingly , or against their wills . thou wilt say vnwillingly , and it grieues thee , and thou art displeased with thy selfe . well , if thou canst say this , bee of good courage , thou doest not serue two maisters , though there bee in thee two contraries , flesh and grace , yet they are not two maisters . therfore bee not discouraged , for thou seruest not both , thou seruest god , and not the flesh . nay , if thou faile in obedience , and be grieued for it , god doth accept thy will and endeuour for the deede . remember this : for euerie childe of god may say , i serue two maisters , but it is against my will , and with griefe of heart , with groning vnder this bondage . labour and endeuour to keepe a good conscience , and then if thou faile , it is because thou art ouerruled and maistered . walke in all the wayes of god , and the wants and defects of thy nature , are all couered in the death of christ , if thou doest thine endeuour to obey . search the scripture , where the will of this maister is set downe ; and when thou knowest what his wil & commandements are , endeuour to obey them , and thou shalt bee the seruant of god. thy seruice is a kingdome , it is a true libertie . but contrariwise , serue mammon , and thy ende will be euerlasting destruction in hell . 25. therefore i say vnto you , be not carefull for your life , what yee shall eate , or what yee shall drinke : nor yet for your body , what yee shall put on . is not the life more worth then meat ? & the body then rayment ? at the 19. verse christ began to forbid couetousnes ; and because men are ready to make many excuses and obiections , therfore christ hath answered two before . now he proceedes , and strikes at the roote of couetousnesse , which is immoderate and inordinate care for y e things of this life . and his intent is to remoue that ; yea , the distrustfull care of things necessarie : and this he doth to the ende of the chapter : he labours to take away the cause of all couetousnesse . these words depend on the former , from the 19. verse , as i take it ; and they are a conclusion of all the doctrine deliuered before from the 19. verse , and not from the 24. onely . in this manner , seeing they want a good eye , and the gift of wisedome & discerning : therefore , i say yet further to you , be not careful more then needs for things necessary . thus these words depend on the former , and withall hee meetes with a conceit of carnall men : for men might say , they seeke not treasure , but only things necessarie . thus might the couetous plead , and therefore christ comes home to them , and saith : be not carefull with any immoderate or inordinate care , for so much as meate , drinke and cloathing , &c. so much shall suffice for the scope and coherence . now let vs consider the words , the sense , and the vse of them . therefore i say vnto you , ] in that christ begins his commandement on this maner : ( therefore i say vnto you , i that am your maister , on whom you depend for all heauenly instruction : ) he doth prepare them to attention , and to a diligent marking of this commaundement and instruction . and he vseth this forme of speech , to declare that the commaundement following , is a waightie thing , and to be regarded and obeyed , and which if it be kept , couetousnesse cannot seize on vs , and this is the substance and pith of all this doctrine . and this clause prefixed , must be a warning to vs to marke the doctrine ; therefore let vs see what it is . be not carefull ] when hee saith , bee not carefull what yee shall eate , &c. the commandement must be considered , least it bee mistaken , therefore the true sence is to bee searched out . there bee two kindes of care . first , a godly and honest care . secondly , a distrustfull care . the first is commended in diuers places . wisedome sends to the ant , to learne diligence & prouidence in earthly things . and the place of paul is well knowne : he that is not prouident for himselfe and his , is worse then an infidell . where the holy ghost commends vnto vs a prouident care and circumspection , for the things of this life . therefore there is a lawfull care , and it is this : when men walke in their callings , and doo the duties of it diligently , with good and vpright dealing to euerie man , minding to seeke no more then is necessarie in the iudgement of all men for this life . this is one principall point of this godly care . the second point ( after wee haue vsed due diligence ) is , to leaue the successe and issue to god , wee must leaue the disposing of our labours to the lorde : for it belongs to god , and is proper to him , to dispose of the successe and euent of our labours ? wee must not frame the successe to our selues how we wil haue it , but referre it and our selues to gods good prouidence . take moses for an example : hee was called to be a deliuerer of the israelites out of aegypt : hee obeyes gods commaundements , and comes when he is called , and goes when he is sent , and doth his endeuour to bring them from aegypt to canaan : and though he had many crosses , yet hee goes forward , and leaues the successe to god , as wee see , exod. 14. when hee was driuen into such straites , that hee had the sea before him hills on the one side , and woods on the other , hee saith : feare not , but stand still , and behold the saluation of the lord. so abraham beeing commaunded to sacrifice his sonne isaac , obeyes and goes about it : and when isaack asked him where the sacrifice was , hee saith : god will prouide . therefore in a word , the godly care is , when men do the workes of their callings with diligence , leauing the successe of their labours to god. this care is of the dutie onely , and not of the successe ; and this is not here condemned . but the second kinde is a distrustfull care , which doubteth of gods prouidence , when men doo the workes of theyr callings diligently : but so as they distrust gods prouidence , and dare not commend and commit the fruite and euent thereof to god. this is a distrustfull and an vnlawfull care . that you may the better conceiue of it , it hath these fruites following . first , it oppresseth the heart with feare and griefe : with feare of pouertie and want , and so filles the heart with griefe . note secondly , when men keepe not themselues to the word of god , and lawfull meanes , but vse vnlawfull meanes to get theyr liuings with . note thirdly , when men are so carefull for the worlde , that they neglect prayer and the seruice of god in hearing the word , the heart is ouerladen and oppressed : and it argues that there is care not onely for the dutie , but for the successe , which belongs to god : and thus you see what a distrustfull care is . and this is the care that is heere forbidden , when men distrust god , and vse vnlawfull meanes to enrich themselues . it is a care that is ioyned with neglect of gods worship , and with griefe and feare . for the greeke worde dooth signifie such a care , as distracts the minde , deuides it , and brings it into perplexitie . so that it is as much as if hee had said : bee not carefull in such sort that your mindes be troubled and perplexed . his meaning is not to forbid labour , or lawfull care , for then hee should speake against all callings . so much of the sense and meaning of this heauenly commandement . now let vs apply it to our selues . that which is here forbidden , is the common sinne of most men now : and it is not in a fewe , but it is a common and ordinarie thing . it lurkes in the heart , and shewes it selfe in the life . one kinde of ground receiueth the seede , but when it springs vp , it is choked with worldly cares ; and this is common among vs , and therefore the world hath so little fruite . if wee would examine our selues what profit & proceedings we haue made in christs schoole , we should see little fruite : for this immoderate care doth deuide the heart , and distract the minde : worldly cares tosse it and turne it , like the waues of the sea. this is one argument of it , and an euident proofe , that this sinne is common . secondly , there is no trade or calling , but it hath conueances of craft and deceit : though the practises of men bee not commonly knowne , yet the thing is certainly true and manifest . he that hath but halfe an eye , may see into the abuses which are daily practised . and it is hard to finde them that seeme religious , to make conscience of this in their callings , and to auoyde the common crafts . what argues this , but that our hearts are possest with immoderate care ? wee depend not on gods prouidence , wee dare not trust him with the successe , wee feare he wil not giue so good a blessing as wee looke for now christ giues vs warning of this , & doth command vs to take heede of it , that wee haue no distrustfull care , so much as for things necessarie . question . what must we do then ? answer . our dutie is declared elsewhere . see a most excellent commandement , it is repeated by dauid , ps. 55. and ps. 37. 5. and by salomon , prou. 16. and by peter . i is a most waightie instruction , and hath this sense : walke in thy calling , doo the duties of it diligently , truly , and iustly : yet remember when thy labour is done , to commit the successe vnto god , leaue the blessing to his prouidence . the meaning is not to forbid vs to walke in our wayes , and to practise the workes of our calling : but onely to teach vs to leaue the successe to god. to make this more plaine : put the case of any trades-man , he is to practise the workes of his calling : as if it be to buy or sell , hee may do it with diligence without wronging any : but the successe must be referred to god , for that take no care , but leaue all to him . the like commandement we haue , phil. 4. 6. be not carefull , &c , what then ? but in all things let your prayers bee made to god , with supplication and thankes giuing . marke there how care is opposed to prayer and thankes giuing . all care is not forbidden there , but immoderate care onely . we must bee carefull of our duties , but not of the successe of our labours : for the blessing bee not carefull , but commend it to god. it is an excellent commaundement to bee remembred and practised of all men in all callings . it is the double care that is forbidden . thus you see what you are to doo in the compasse of your callings . quest. how can we do this ? it is too hard a commaundement , flesh and bloud cannot keepe it . answer . do but remember what blessed promises god hath made to them that obey him , and we cannot but make conscience to obey this . some rise early , goe late to bed , and yet are neuer the richer : but god giues sleepe to his beloued : such as obey him , shall haue rest and sleepe ; they shall with quietnesse reape the fruite of their labours . the lyons shall be starued , but they that feare god , shall lacke nothing . though the lyons vse rauening , and get theyr pray by violence , yet they shall want , sooner then the children of god. if we had no more commandements in all the bible but this , it should be sufficient to worke this effect in vs , after due labour and diligence vsed in our callings , to referre the successe thereof vnto god. we ought to trust god , and beleeue his promises , and not distrust his prouidence . if wee will not trust god in these outward things , how shall we trust him in the keeping of our soules in time of temptation , and in death ? therefore commend all to god , and for the successe , liue by faith . quest. how if all things goe crosse ; and we finde no blessing in our labours ? may we not prouide for our selues ? answer . cast thy care on the lorde , and hee knoweth what is good for thee , better then thy selfe : wherefore if he denie thee that blessing which thou desirest , be content and obedient . for the seruants of god to bee crost , it is better oftentimes then wee are aware of . good iosias was puft vp with pride , and would needes fight with pharaoh necho , without any warrant , and it cost him his life for it . and good ezechias likewise , in a pride shewed the straungers his treasure , and was punisht for it . therefore if thou want any blessing , the best way is to pray for it , and to depend vpon god , and if god see it to be good for thee , thou shalt obtaine thy desire . so much of this maine commaundement , which is a commaundement alwayes to be remembred , and written in our hearts , and to bee practised in our liues . now one point further is to be marked , viz. how christ distinguisheth betweene the life and the body : hee makes the meat and drinke to appertaine to the life and soule , and apparell to the body : yet wee know that the apparell is a meanes to preserue the life too , as well as meate and drinke , and yet christ cōcludes it , and that for iust cause : for though in some countries the vse of apparell bee to cherish the bodie , and to continue life , yet the general and first vse of it , is not for the life , but it respects a higher matter , it serues for the body it selfe . i say , in respect of a certaine shame that is set vpon it , the maiestie of the body is lost , and the nakednesse of it , is now a thing full of shame and confusion , and our apparel serues to couer this shame . so the proper and principall ende of apparell is this , to couer the bodie in regarde of the shame which befell vs after the fall : yea , the truth is , we should be all couered , hands and face and all , if it were not for other necessarie vses : in regard of which , wee keepe them bare and vncouered . and if that fall had not bene , the naked bodie had bene full of maiestie . this point being considered , we must learne neuer to be puft vp in regard of our apparell : but rather to be abashed and confounded , so oft as we put it on , or looke vpon it ; for it is nothing but a badge to couer the shame of our bodies with : therefore it is as great a madnesse for any to be puft vp because of their apparel , as it were for a prisoner to be proud of the boults on his legges , the brand on his hand , or the hole in his care : therfore we must learne to thinke of our sinne , when we looke on our apparel , and to be abashed , abased and humbled in remembrance of it . we must expresse all the graces and gifts of god that be in vs , so much as we can , euen in our apparel ; as sobrietie , temperance , frugalitie , & such like : they are to be declared in the very garments . so much of that point . now it followeth : is not the life more worth , &c. after he had giuen a most excellent cōmandement , to the end it may not goe without his effect , hee enforceth it with diuers argumēts of waight . first , saying : is not the life more worth then meate ? &c. the reason stands thus : the life is more excellent thē meate and drinke , and the body is better then the apparell . now god giues the life and the body , and dooth preserue them : therefore he will much more giue foode and apparell . the reason is taken from the creation . he that is a creator , will preserue his worke . in this reason christ teacheth vs how wee should make vse of our creation : by a consideration of it , wee must learne to come to a confidence of gods prouidence , and to trust in him for all the things of this life : for hee will preserue his workmanship . iob in the beginning of his tenth chapter , perswades himselfe that the lord will not destroy him , because hee is the workemanship of his handes , hee makes that an argument , marke what vse hee makes of his very creation . commend your selues to god , as to a faithfull creator , saieth s. peter . 1. pet. 4. marke that hee calles god a faithfull creator , and for that cause wee must commend our selues vnto him . we see also by commō experience , that no man is so tender and carefull for any thing as is the workeman : therfore in this respect , we are to put our trust in god. hath god giuen vs life and a body , and wil he not giue vs foode and rayment ? it cannot be . thus god teacheth vs his prouidence by the creation , and confidence in it . 26 behold the fowles of the heauen : for they sowe not , neither reape , nor carry into the barns : yet your heauenly father feedeth them . are ye not much better then they ? heere is a second reason of the commaundement . be not carefull for such necessaries , for if god feede the fowles , much more will he do you . the proposition is confirmed thus : because you haue meanes , and they haue none . againe , you are better then they , for you are gods children , and so are not they : therfore if hee feede them , much more will he do you . a very good reason , which may induce all men to obey the commandement , for it is a very sensible reason , and may easily be vnderstood of all . before he proposeth his reason , hee bids vs beholde them , that is , to looke vpon them wisely , with consideration , for so the word signifieth . here is a generall dutie to be learned : namely , to consider the workes of god , for this may be said of all the creatures . beholde them . the duty therefore is to marke them , and to view them well , that we in them may see the wisedome , goodnesse , mercy , iustice , and prouidence of god. salomō giues the same lesson , to consider the workes of god. god made one creature after an other seuerally in 6. daies , and rested the 7. and sanctified it . one cause was , that mē might cōsider seuerally of these works of god. our rest must be consecrated to the cōsideratiō of the workes of god ▪ the heauen is cōpared to a great booke , which all may read . ps. 19. and so we may say of all the creatures , so many creatures as there be in y e world , so many bookes , wherin we may read sēsibly & distinctly , the power , wisdome , & goodnesse of god. therefore wee ought to looke vpon them , and euen to spell them out , till we can read them perfectly . now what is the thing to bee looked vpon in thē ? they sowe not , nei-neither reape . they haue not that care for meate and drinke which we haue . mē do this and that , sowe & reape by gods cōmandemēt , & their labour is approued . the birds doo not so much , they take no care at all . how then do they liue ? the yong rauens cry to god for foode , and the lyons seeke to him , & the eyes of all things looke vp to him . how can this be ? can the vnreasonable creatures do so ? it cannot be . that which the holy ghost saith , hath his sence , meaning , and force : for they do not vse prayer indeed as men doo , but that which men do by prayer , they do the same in their kinde by a natural instinct , imprinted in them by their creatiō . they seeke the foode that god hath ordained for them , and rest cōtented with his prouidence , and so they call vpon god and depend on him : and therefore the holy ghost hath of purpose vsed these phrases , to shew how they content themselues with gods prouidence . here marke one point : the creatures are subiect to vanity & corruptiō by the sin of man , and yet they come nearer the first state then man , and the order of nature remaines in them : for this is their part by order of creation , and it is to be seene in them to this day . but man is fallen from the order set in his creation , euen in these temporall things , whether we regard the getting or the keeping , or the dispending of them : men are grown to a distrustfull care , against the will and prouidence of god. this point is to be marked , that the other creatures keepe the order of nature in this thing & man doth not : which sheweth that man is more vile then baser creatures , and more corrupt then they : for they keepe the lawe of nature . this serues to humble vs , and to make vs thinke basely of our selues , who haue not in vs by nature , that good which they haue . yet your heauēly father feedeth thē . ] heere be excellent pointes set downe , which i will but touch . first , heere is a reason why we ought to rest on gods prouidence : and afterwarde a way shewed , whereby we may doe it . there be two kindes of promises in the word . 1 first of spirituall and eternall things . 2 secondly , of corporall , temporal , and external things . now how may we put our trust in god for these temporall things ? thus : we must take holde of the maine promise of saluation , and reconciliatiō with god in christ : and when we are resolued of that , then we shal begin to beleeue the promises of temporal things , and rest vpon the goodnes of god. so that if you would knowe how to put your trust in god for these things , you must first labour for this , to be assured by faith , that you are the childrē of god , and recōciled in christ. this is the right way & the ground of all , to beleeue our adoption & reconciliation , and where this is not , there can be no true trust in his prouidence , so much as for a bit of bread . further , mark here a special & particular prouidence of god. the birds prouide nothing for themselues and therefore in all reasō they should perish in winter : yet daily experience sheweth this , that they are both fatter and in better liking in winter . this argues , that there is a god that doth feede them , and a particular prouidence which tends vpō the least foule and brings it meate in winter . this is a sensible perswasiō to all gods seruants , that god wil send them foode and rayment : for can it be possible , that god should feede the foules , and neglect his children ? again , this serues not to boulster vp any mās idlenes & negligence , that wil neither reape nor sowe : but to teach vs , that when all meanes faile , we must rest vpon god. in a word ; we must learne here to be like god , to be mercifull as he is mercifull : he is a sauiour of all , specially of them that beleeue . this was neuer more needfull to be learned then now , whē men make them selues rich , euen with the blood of the poore . if we be gods children , we must be like him . 27 which of you by taking care , is able to adde one cubit vnto his stature ? we haue heard the commandement in the 25. verse , and two reasons of it : first , if god giue life and the body , much more foode and rayment : secondly , if he feede the fowles , much more will he feede you . now followeth a third reason to moue vs to obey the commaundement . the words are propounded by way of interrogation : and it is the maner of the holy ghost , to affirme or deny something , and that more effectually vnder the forme of an interrogation . and this is all one , as if hee had said : there is not one of you , that by taking care , can adde one cubit vnto his stature . the cubit here mentioned , is a certaine kinde of measure borrowed from a mans arme , which is the length from the bowing of the arme or elbowe , to the end of the longest finger , about which length , wee are commonly when we come into the world . so that the meaning is this : as god makes a man a cubit long at the first , and afterwards addes many cubits one after another to his stature : so man himselfe cannot by all his care encrease his stature one cubit : nay , all the cunning , wit , labour , & industrie of man , is not able to adde any thing to his stature , because it is the proper worke of god , and of the same nature with the worke of the creation . after a thing is created , to make it growe and encrease , is a worke that proceedes from the same power , by which it was created . therefore , as none but god doth or can create the body : so it is god alone that encreaseth the stature , and addes length , and makes it grow from stature to stature . and so this is a reason from the like . as man by taking care cannot encrease his stature one cubit , no nor any thing at all , as it is in luke : so he cannot by taking care encrease his worldly state , or better it . this is the sum and substance of this reason , and it is very forcible and effectuall , to make vs vse moderate care , and to moue vs to put away distrustful care , so much as for necessaries . for wee can no more encrease our mainteinance by taking care , then wee can encrease our stature by it , which is impossible to any creature . and so much for the sense of this verse . now let vs see what doctrines and instructions arise frō the wordes : all our labour , care , and industrie , is altogether vaine & vnprofitable , cōsidered a part from the blessing of god and his prouidence . ps. 127. all the paines that men take for the things of this life , is but lost labour without gods blessing , the planter and waterer is nothing . if such excellent men as they were , that were the founders of the church , laboured in vaine without gods blessing , much more we . this is the first point which teacheth vs one speciall dutie , alwayes to commēd our labors to god by praier , to offer them vp to him , that hee may blesse them : because without this , all our care and labour is in vaine . secondly , as god by his decree & counsel set downe what shall be euery mans stature : so he hath set downe in his decree , what shall be euery mans successe and worldly state , good or badde , better or worse . god hath decreed it , & set it downe , and it is vnchaungeable , as a mans stature is whē he is come to his full height . this conclusiō christ would teach vs , here we cannot make our worldlye state better or worse , as we will : we cannot be high or lowe at our pleasure ; but we must haue that stature and state which god hath appointed . looke what successe he hath appointed shall be , and must be : we cannot alter it by carking and caring . this serues to teach vs to depende vppon god , and to rest vppon him in our lawfull labours , for the successe of them . this ouerthrowes diuerse fond opinions . first , that by art and skill a man may prolong his naturall life , and make a supply when hee is come to his ende . this is false : for if a man cannot make himselfe higher , nor alter his stature , hee cannot enlarge his life : for of the two , that were the easier , viz. to encrease his stature , rather then to lengthen his life beyond the naturall period . therefore man cannot doo this by all his art or wit. hee cannot peece out his life , and refraine his spirit as ecclesiastes speaketh . the soule and the body must be seperated . indeede art may preserue life till his naturall ende , but when that is come , no art can prolong it . secondly , the opinion that witches and sorcerers can transforme themselues , and passe through keye-holes , is false . if they cannot doo this , viz. adde one cubit to theyr stature , much lesse can they do that . if they cannot adde so much to their stature , how can they chaunge and abolish nature ? if they cannot encrease nature , they cannot chaunge it into an other kinde . though sathan hath many illusions , yet hee cannot by all his skill , turne a mans body into a beastes . and it is a forgery , to say that nabuchadnezzers bodie was changed into a beasts ; but only he had a phrensie , and became lik a beast . thirdly , they are deceiued , and deceiue , that say they can by art turne baser mettalles into better , as brasse into gold ; a creature of one kinde into an other . if this be not possible , viz. to adde one cubit , &c , no more is that . likewise wee must remember , that all these things are the worke of the creator , and a man can no more doo them , then hee can increase his owne stature , which hee can neuer do . if this be so , that we cannot adde , &c. then it is false which the papists teach , that a man may be glorified and iustified , and increase his glory in heauen by his workes . he cannot doo it , for it requires a greater power to increase glory in heauen , then to increase the stature of the body . as it is the worke of god to giue stature , and to increase it : so it is his worke to giue glory , and to increase it . and if men cannot do that which is lesse in nature ; how shall they do that , which is aboue nature ? 28 and why care you for rayment ? learne how the lillies of the fielde do growe . they are not wearied , neither spin . the meaning is , and do not care for rayment : the interrogation still hauing the force of a negation , or prohibition . and heere hee repeates the commaundement before deliuered in the 25. verse . yet not altogether , but by peece-meale , he parts it and proues it , and vrgeth it point by point . what should be his meaning to take this course in handling this heauenly doctrine ? he shewes himselfe here to be the doctor of the church , and proues himselfe a faithfull teacher : therefore not content only to propound his doctrine , ( least it should take no fruite or profit in the hearers , ) he vrgeth it point by point , that by this meanes hee may set an edge vpon it , and make it take place in the hearts of his hearers , that it may bee engrauen there , and bee effectuall . and this is the dutie of all that are enioyned to teach . viz. to bee carefull to deliuer the will of god , and then bee carefull that it may be remembred . the father is commaunded to whet his childe , as the souldier dooth sharpen his sworde , that it may enter into the bodie of the enemie . this is the dutie of euerie one , to whome it belongs to teach others , whether they bee ministers , maisters , or fathers , euery teacher hath his dutie enioyned him . first , to teach the will of god. secondly , to set it on an edge . so here christ giues example , and teacheth by his owne practise . first , he commaunds , then he confirmes , and vrgeth it by peece-meale : and then he repeates the commaundement diuers times . so much for the maner and forme of teaching . now let vs come to the words , as they lye in order . and why care you for rayment ? &c. these wordes must haue the same exposition that the 25. verse had , where this doctrine was propounded in generall . there is a moderate care for rayment , which is not here forbidden ; but the other , that is , the inordinate & immoderate care : and it may bee conceiued diuersly . first , care for rayment is then inordinate , when men care not onely for apparell necessarie , but for aboundance and superfluitie , for that which is more then necessarie . as , when men desire alwayes to bee in the fashion , and to chaunge their apparell as the fashion chaungeth . they are carried with an vngodly care . secondly , when men care for costly apparel , beyond their degree , state , and abilitie : that is also inordinate care for apparell . example of this also is risen in our time , when euery ordinarie man desires to be fine in apparell , and no man is content with that which is decent and fit for his calling . but the trades-man , his care is to bee apparelled like the gentleman : the gentlemā like the knight : the knight like the noble man. and thus euerie person affects the apparell of a higher state . yea , euery seruant ( so the times are now ) spends the greatest part of his wages , yea , and more then his wages comes to , in apparell . thirdly , when much time is spent in the curious apparelling of the body , as though wee could mend the forme of our bodies , and as if the lord had not done his part sufficiently . the time and paines might be much better imployed & spent in matters of saluation . now , to come to the point : christ forbids not here a moderate care for raiment , but the inordinate care to prouide apparell superfluous , sumptuous and curious , which is ioyned with the mispending of much time , and mony , beyond our estate and abilitie . now ( as i said before ) this inordinate and immoderate care is the common sinne of these times in all places : this is manifest , and cannot be denied . therefore let vs all remember and reuerence this commaundement , and take heed , that we be not carefull inordinately for rayment . now he comes to confirme the cōmandement by a fourth reasō , set downe in this 28. verse , and in the 29. and the 30. verses : learne how the lillies growe , &c. the reason is worthy and excellent , though it bee borrowed from sensible things , and thus it is framed : if god cloathe lillies , much more wil he do you , &c. the first part is confirmed in the 30. verse thus : the lillies and so all the hearbes of the field , are ordained for mans vse , and for the furnace : therefore man is more excellent then they are . then if hee cloathe them , much more will he cloathe you ; for they are made for your vse . the second part is thus ; contained in the 28. and 29. verses : they are clouthed more gorgiously then salomon . nay , it is added that god dooth this : for hee speakes it of the hearbes of the field , ( not of the garden ) which are not drest by man. againe : they labour not : that is , they themselues are not the causes of it : it is not man , nor the hearbe it selfe , but god alone that cloathes it . and hee addes , that they are cloathed more then salomon was in all his royaltie . the conclusion therefore followeth : if god so cloathe them , much more you , and that with a checke , oligopistoi , oyee of litle faith . thus you see the fourth reason , which doth containe many notable instructions . now to the words . learne of the lillies , ] when he saith this , he maketh the lillies and euerie hearbe to bee a schoole-maister vnto vs , hee sends vs vnto them to learne . and though wee be the schollers of christ , yet wee must not thinke scorne to learne of them which grow without the hand of man , or any labour of their owne . and this he doth for speciall causes . for first , that creature in the field doth more obey god in it kinde then man doth ; and that the holy ghost dooth often testifie , esay . 1. heare ô heauens , and hearken , &c. and ezechiel spake to the mountaines . and the prophet that was sent to reproue ieroboam ; when hee came where ieroboam was , hee leaues him , and cryes to the aultar to heare him . all this is to shewe that these vnreasonable and vnsensible creatures , if they had that reason that man hath , would bee more obedient and carefull then man is of his dutie . therfore to checke mans rebellion , the prophets called vpon these things , when men would not beare them ; and this is the cause why christ sends men here to the lillies of the field . the second reason of this is , because we doo not learne the good things which the creature can teach vs. though we haue them , see them , and vse them dayly , yet wee do not learne all that of god which nature teacheth : wherefore for good cause wee are sent to them to learne . that which may be learned of the wisedome , power , prouidence , mercie , iustice , and goodnes of god , is manifested in them , & yet we marke it not . for this cause christ knowing our want and behauiour , saith thus : learne of the lillies , &c. this serues to checke vs , who do not learne so many good things of god , as these creatures can teach . how then shall we learne the doctrine of saluation ? so much for this point that christ saith : learne of the lillies , and by learning consider . now what is the thing to be learned of the lillies ? how they growe . this is the point to bee learned and considered . they growe , though they labour not nor spinne : and salomon himselfe was not cloathed like one of these . and it is a thing worth the marking ; for in the winter they are buried in the earth , & appeare no more then if they should neuer be seene : and yet in the spring time of the yeare , they growe vp with stalkes , leaues , flowers , and goodly colours . now the point to be marked , is this : how all this comes to passe . they themselues do nothing , neither doth man any thing to make them growe . what is it then that makes them growe ? the cause is the word of creation , which was giuen out by the creator in the beginning , to the hearbes : let the earth bring forth hearbe and tree . by vertue of that commandement then deliuered to the earth , the earth now though it be frozen in the winter , couered with snowe , and hardned with frost , as though there should neuer be any hope for the lilly , or other hearbes to growe , yet it brings forth all in the spring , and that with beautiful colours , and all by vertue of gods commandement . in the same manner ( to come to the point ) god hath giuen a worde of prouidence ouer his seruants , that if they trust in him , he will prouide them necessaries , all necessaries whatsoeuer . so as there shall be nothing wanting that is necessarie , if they trust in him . this worde is certaine , set downe , and as vnchangeable as the word of creation . if men beleeue it , they shall haue meate , drinke , and cloth , as certainely as the flowers and hearbes , and grasse , come out of the earth . this is the point here offered to our consideration . they growe by the vertue of gods word in the creation , & so they should doo to the ende of the world . so in the matter of prouidence , trust in god , and walke in the compasse of thy calling , and doubt not the issue . if there were no more reasons to perswade vs to a moderate care for necessaries , this one sensible reason , borrowed from the lillies , were sufficient . when he saith : they labour not , &c. his meaning is not by their example to maintaine idlenesse , or to neglect our calling , but to teach vs , that when all helpes faile vs , walking in our calling , and hauing done what wee can , without our default gods blessing shal not be wanting , wee shal haue meats , drinke , and cloth , though all means faile vs : and for this end these words are set downe 29. yet i say vnto you , that euen salomon in all his royaltie , was not araied like one of these . herein one speciall amplification is to be marked . they are cloathed by god , and that more gloriously then salomon himselfe was : yet salomon had promises of great honour and glory without his seeking : for hee desired but wisedome , yet with wisedome god promised him honour . for all this christ saith of the lillies , that salomō was not cloathed like them , and he speakes not of some one , but of euery one , and of the lillies of the field too , not of the garden : and euery one of them is cloathed more gloriously thē salomon was , when hee was in his chiefest glory . first , this serues to check and controll vs for our pride in apparell , and to teach vs that wee ought not to bee so curious in attiring our selues : for when wee haue done all we can , wee cannot match one of these flowers , but they will goe beyond vs. why then should we puffe vp our selues in regard of our apparel , whē as the least hearbe in the field is more gay ? what cloth in whitenes comes neare the lilly ? what purple like the violet ? and what crimson or scarlet is like diuers other flowers ? art may doo much , but it cannot match nature . doo what wee can , the hearbes will goe beyond vs. and if it be so , why are we so proud of our apparel ? the hearbe which thou treadest vnder thy feete , and puttest into the furnace , is finer then thou art . i nunc , effer te , quòd pulchro incedis amictu , te longè superat fertile gra●um agri . the second vse is , to teach vs that all our pompe is but vaine : for what is more fraile then the hearbe , which is to day in the field , and to morrow is cut downe ? so the whole nature of man is fraile and brittle , as paul saith : all the glory and pompe of this worlde is vaine and passeth away , subiect to chaunge and alteration . and yet when christ speaks this of salomons glorie , and makes it inferior to the hearbe , preferring this before that , hee cōdemnes not salomons glory ; for it was promised him & giuē him by god. and the word , though it condemne curiositie and superfluitie of apparell , yet it condemnes not gorgeous apparell in princes and great personages . the pompe in apparell is not simply condemned in the word : for ioseph refused not the ring and fine garment : and whereas luke saith of agrippa and bernice , that they came with much pompe , the words may be taken as well in good part as ill . 30. wherefore if god so cloathe the grasse of the field , which is to day , to morrowe is cast into the ouen , shal hee not do much more vnto you ? o yee of little faith . in these words christ abaseth the creatures in regard of man , & the difference between man and the hearbes is in these things . first , they serue for mans vse : therefore they are inferiour to him , they serue for the making of his fire , and the heating of his furnace . secondly , the hearbe is to day , and hath a being ; to morrow it hath no being , but ceaseth to be an hearbe ? so fraile and vaine is the creature that excelles man in glory . but man hath a being to day , and his being continueth . the trees and hearbes haue a kinde of life and soule , as men haue ; but there is a great difference : for their soules are mortall , and arise from the matter whereof the plant is made : but the soule of man is immortall , bee it of the righteous or the vnrighteous . the difference is plaine in genesis , where god commands the earth to bring forth hearbs and trees , with life and substance . but when hee made man , the earth brought not foorth his soule , but god breathed into him a liuing soule . as for the soules of beasts & plants , whether they be quallities or substances , it is not knowne , but they perish & are corruptible , and they cease to be that they were . but it is not so with man , for whē he dies , he ceaseth not to be a man : a dead man is a man still , though not a liuing man , and his soule shall be reunited to his body , yea the body that is dead and lyeth in the graue , is vnited to christ , as well as the soule , and by vertue thereof it shall rise againe . i speake now of the righteous especially , and therefore dead abraham is abraham still . now it is not so with the other creatures : the hearbe or tree being burnt , ceaseth to bee an hearbe or tree : but man when he dies ( because he is in the couenant ) he is still a man , for he that is once in the couenant , is in it for euer : and the vertue of the couenant shall be as effectuall to raise the seruant of god to glory , as the word of creation is effectuall to bring the creature out of the earth . therfore the diuersitie & difference is to aduaunce man aboue the creature . shall he not do much more vnto you , o ye of litle faith ? these wordes were spoken to all the disciples and other hearers : wherein ( for our further edification ) these two circumstances are to be considered , first , the persons rebuked : secondly , the causes why they are rebuked . the persōs are the disciples , when christ speakes thus to his disciples , ô yee of litle faith : he dooth not rebuke them simply for want of faith , but because their wicked vnbeliefe was more , and the distrust of gods mercie and prouidence greater then their faith and beliefe : so that not the want of faith , but the smallnesse of it is here rebuked . heere obserue , that besides the full perswasion which is the highest degree of faith , there is a lower degree and a lesser measure , which is here called the lesser faith . and this litle faith is not here condemned , but the vnbeliefe that goes with it , for this little faith in them , was a true faith : and christ confessed before , that god was their father . and it is a true faith that brings a man to the little adoption , it brought them into that state , that they had god for their father , and they were his children . obiection cōsidering that in the disciples & others , that their vnbeliefe was more than their faith : their faith cannot saue them , the sinne beeing greater then their grace . answer . faith doth not saue any , because it is perfect , but because it resteth on gods mercie : and though a mans vnbeliefe be greater then his faith , yet it will not condemne him , if hee do bewaile it , and vse meanes diligently , that it may encrease . this first point of doctrine is to be remembred , because euery childe of god cannot attaine to abrahams faith , and to a full perswasion : and therfore all such as haue but the beginning of faith , must not be discouraged : for thou maist be the childe of god with thy little faith , if thou bewaile it , and be diligent to attain to strōg faith . endlesse & vnspeakable is the mercy of god in this behalfe , he pardoneth manifolde doubtings , distrust and vnbeleefe , to them that bewaile it , and desire to increase in faith . secōdly , the cause why christ reproues his own disciples thus sharply , is because they did not beleeue in god for raiment . as if he had said : because you beleeue not this , therefore you are to be blamed , as hauing litle faith , and therefore he calles them thus : because they did not belieue in god for meat , drink , and cloth . here a second point of doctrine is to be obserued , that true sauing faith doth not only apprehend gods mercy for life eternall ; but 〈◊〉 for the temporall blessings of this life . the very same faith whereby remission of sinnes and life eternal is apprehended , layes holde on temporall blessings . this must not seeme strange : for ( to make it plaine ) there be two kinds of blessings promised in the scriptures , viz. principall , and lesse principall . the principall is christ , god and man : the redeemer of mankind , with righteousnesse and life eternall in him . this is the maine & principall blessing . now vpon this there followe blessings lesse principall , which are also promised as well as the principall , and these are meate , drinke , cloathing , health , &c. and these are promised vs so farre forth , as they are for our good : in christ , and by christ , all these are promised . to this purpose paul saith : all the premises in him , are yea , and amen . not onely remission of sinnes , is yea , and amen , that is , a thing graunted and accomplished , but all other temporall blessings . this being so , now marke what followes . when true faith layes holde on the maine and principall blessing , then withall it apprehends all other temporall blessings necessarie . they are all apprehended in , and with the principall . it is said of abraham , that by his very iustifying faith , he did beleeue that god would giue him a sonne , when hee was an hundreth yeares olde . it was not a diuerse faith . noah by the same faith , wherby hee was saued , beleeued that he should be preserued and his houshold , in the floud . in like manner , by one and the same faith we beleeue our reconciliation with god in christ , & remission of sinnes ; and that god will giue vs necessaries , meate , drinke , cloth ; one and the same faith layes holde first on the maine and principall promise , and then on the lesse principal . this point must bee marked , and this point remembred ; first mercie , then prouidence ; first the principal blessing , and then the temporall . euery man saith , he lookes to be saued by faith , when he dies , and it is well . but we must adde this , we must liue by faith too , we must leade our liues by the same faith , by which wee looke to be saued after this life : and we must depend on gods prouidēce as certainly for these necessaries , as we doo vpon his mercy for our saluation : we must not liue by sence or reason , but by faith . how this is to be done , you shal see afterward . it is impossible for vs to be saued by faith when we die , if we do not liue by faith . hee that cannot cast himself vpon gods prouidence for the necessaries of this life , can much lesse cast himselfe on gods mercy , for the saluation of his soule . so much for the second point . thirdly , christ giues vs here a note and marke whereby we may trie our faith , whether it bee a sauing faith or no ; true or faigned ; great or litle . for he giues vs to vnderstand , that the more men are distracted with worldly cares , the lesse is their faith . and the reason is plaine : the more mens care is , the lesse their trust is in gods prouidence : and the lesse their trust is in gods prouidence , the lesse faith in his mercie for their saluation . so that where worldly care beares rule , there is no faith in gods prouidence . as long as men bee in prosperitie , they thinke they haue great faith : but in pouertie and affliction their faith is tried : for then commonly the hart is swallowed vp with griefe and feare ▪ he that cannot rest on gods prouidence for the things of this life , how shall hee rest on gods mercie in the paines of death ; and thus much of the reproofe . 31. therefore take no thought saying ; what shall we eate ? or what shal we drinke ? or wherwith shall wee bee cloathed ? these words are a repetition of the commandement deliuered in the 25. verse , and heere the commaundement is the second time repeated . once before it was repeated . the causes of this repetition are diuers . one i haue declared before ; and that was , that hee might set an edge vppon the commaundement , and make it take place in theyr hearts . secondly , that they might learne theyr duties how they ought to confirme their faith : for as christ vrgeth it by a repetition , so men must by meditating vpon it the oftner encrease their faith . faith is wrought in the heart , as the print of a seale in the waxe , or as a vision or reuelation in the night , where the man dooth nothing : but faith is wrought by these meanes ordinarie , viz. the worde read , heard , preached , or meditated . further , that these meanes may bee effectuall , there must be a motion in vs , wherby wee must striue against doubting , distrust , and vnbeliefe , & therefore wee are often to vrge the commaundement to our selues , and exercise our selues in it , and apply it : striue & struggle , wrestle & labour for this ende that wee may more constantly and heartily apply the promises of mercie and prouidence to our selues . this is the second cause of the repetition , that wee may maister our vnbeliefe , by striuing and labouring . you must do that which you can do by nature and grace ; that is , come to the assemblies , and endeuour to put away vnbeliefe , and by this meanes you shall encrease in faith . so much for the repetition of the commaundement : now to the words . therefore take no thought , &c. these words tend to this ende , not to breed idlenesse or carelesnesse in any : but as i declared in the 25. verse . therfore i will shewe you how far forth wee may care for the things of this life , and where it must end : first , it goeth thus farre : euerie man must haue a care to doo the good and profitable duties of his calling , with diligence and painfulnesse : from that care christ frees no man , therfore euery man must consider , what bee the duties of his calling , and the most necessarie workes , and these he must haue a care to performe . secondly , a man may haue care to prouide for himself and his , such things as be necessarie : that is , meate , drinke , & cloth : for these a man may ; nay , hee must haue a care , so much as is necessarie in the iudgement of any : this care is not condemned . after this , he must giue place to gods prouidence , and god must haue his worke . the blessing and successe of all his labour must be left to god. and then in the necke of these two cares comes faith , that god will giue a necessarie blessing . where care endes , there faith begins . wee must not care for the blessings and successe of our labours , but referre that to the prouidence of god. if god giue more then is necessarie , wee must bee the more thankefull : but if hee withholde his blessings , wee must not liue by care , but by faith . thus farre wee may care , and no further : and this hath bene the practise of all gods seruants . the distrustfull care is that , which is here forbidden , when men take all care vpon themselues , and vexe themselues , so as they are fit for nothing , no not for the seruice of god , but onely to care . and it is care that teares the heart , and distracts it , and makes a man vnmeete for any thing else , but onely to care . this is the thought which christ condemnes , when we vexe , grieue , and consume our selues day and night with care for the worlde . and this is the common sinne of our time . this care dooth possesse and poyson the hearts of many , and it appeares by experience . for what care is that which breakes your sleepe , and awakes you at all houres of the night ? and what care is that which commeth first into your hearts in the morning when you rise ? and when the whole day is at an ende , consider with your selues , what is the thing you haue most thought of , or altogether , whereon hath all your care bene ? looke backe , and see if it hath not beene for the world , al the day long , from the morning till the euening . the care for the worlde takes the first place , and filles vp the whole day . why ? this can neuer bee but a distrustfull care ; and yet this is the ordinarie and common care , therefore christ speakes this to vs all : you may care for necessaries , but liue by faith , & be content with gods good will and pleasure . let this commaundement take place in your hearts , and let care be ioyned with faith , and so lead your liues . saying : what shal we eate , &c. now christ dooth describe this care by the fruites and effects : for these be the speeches of them that bee possest with worldly care , especially of them that haue great charges and meane liuing , or which suffer great losses ; then men make such questions : but how shall we maintaine our selues ? how shall we liue ? and thus you see how christ condemnes not all care , but that which is ioyned with distrust , when men complaine and murmure , as if there were no god nor prouidence . these speeches are condemned , as proceeding from distrust and vnbeliefe : and good reason , for they are complaints of gods dealing towords vs : we ought to shut our mouthes in this respect , and take heede how we murmur against god. when aaron had both his sonnes burnt , he comes to moses , and would needes knowe the cause ; and when he heard it was gods doing , hee held his peace : the place is worth the marking . likewise dauid saith : i held my tongue and said nothing , for it was thy doing , lord. our cōfidence is in peace and strength ; that is , a man hath confidence in god , when he complaine●h not . therefore this is our dutie , neuer to complaine of gods prouidence , be the iudgement neuer so grieuous that befalles vs. we must learne of the seruants of god to holde our tongues , and with peace and quietnesse to submit our selues to god , when we are distressed and afflicted , when we loose our liuing or friends : for these are sinfull speeches , speeches that bewray distrust , vnbeliefe , discontent , and impatiencie . 32. ( for after all these things seeke the gentiles ) for your heauenly father knoweth that yee haue neede of all these things . here is a fift reason : for after all these , &c. therefore take no thought . these words are a new reason , to moue vs to flee all such care . the practise of the gentiles must be shunned ; but this is a practise of the gentiles : therefore it must be shunned . the words haue a further sense thē the translatiō importeth : for it is thus , they seeke with al their might , they set themselues or giue themselues to seeke them ▪ for the seeking of these necessaries is not a fault , but y e giuing of our selues to seeke them with all our power . then wee sinne , whē we do so : for they set their hearts to seeke them , all their care is for them : so much the words import : you are a peculiar people of god , and therefore you must not conforme your selues vnto the gentiles . quest. what is the cause the gentiles do so ? answere . all the nations of the world before christ , besides the iewes , knew not god : onely heere and there some one man that was a prophet , excepted . all the rest knew not god , no prouidence , nor any other life but this : now if the gentiles did thus because they knew not god , it followeth , that vniuersall grace is but a phansie , and a meere deuice of mans braine : for the gentiles before christs incarnation , knew not the true god , but were without god : how then could they haue grace , which is a gift to be able to beleeue , if they would . if they failed in the knowledge of life eternall , and gods prouidēce , how was it possible y t they should haue this gift ? indeed in diuers countries that were neare the iewes , some liued as the iewes did , and got some knowledge of god : but the countries that were farre off , had no knowledge of god , therefore there was no common grace giuen them all . secondly , christ shewes here , that they which set themselues to seeke riches and worldly blessings , they are as gentiles , and haue not learned the principles of religion , though they come to church , heare the word , and receiue the sacraments , yet they are but as paynims . they make themselues their owne god , and they see no prouidence . they are christians in shewe , but gentiles in deed , euen as the turkes are , for they haue not learned the foundatiōs of religion , by faith to rest on gods prouidēce . this reason alone might moue vs to a moderate care for the temporall things . now marke the ground of this reasō : the church of god is a peculiar people , therefore they must not be like the gentiles in euill things : and in good things they must be better then they . then marke and consider what a shame it is for the people of our time : for the very maine sinnes of the gentiles , are risen amongst vs : as drunkennesse , oppression , vsurie , slaundering , ingrossing of the necessarie commodities of this life : and these sinnes be as common amongst vs , as they are amongst the infidels . it is a shame for vs that are seperated from them in profession , and beare the name of christians , to liue in the same sinnes . nay , in regarde of oppression and crueltie , there was neuer more founde among the heathen . the poorer sort dye for want of reliefe : hard-hearted men get their liuing by gods iudgements , and fill theyr purses then , and take the vantage of his iudgements , when hee sends them for our sinnes . though christe himselfe say in the person of the poore , i am hungry and colde , &c. yet fewe or none haue the bowels of compassiō , to feed & cloathe him in his members . well , remember wee are a chosen people , and therefore must not bee like the gentiles . for your heauenly father knoweth , &c. you haue a father in heauen , and he knowes your need . this is an answere to an obiection . for some might say : what may we not care for things needful ? these are things needefull . christ answeres no. though they be necessary , yet you must haue no distrustfull care : your heauenly father knoweth best what and how much of these temporall blessings are needful for you . a most excellent reason , and alone sufficient . if this be so , we ought to content our selues in euery state of life , and vse a moderate care : yea , wee ought to bee as well content with sicknesse ( when god sends it ) as with health , and giue thanks alike for both . wee haue a father in heauen , when hee sends sicknesse , hee knowes it is better for vs then health . so when wee are in pouertie , wee ought as well to be content , as with health : for our father knoweth this to bee more for our good , then plentie and aboundance . this ought also to make vs content euen when we lie a dying , and yeelding vp the ghost : for our father seeth it to be for our good , when wee dye , that we should liue no longer . so in any iudgement of god , whatsoeuer it be , this ought to content vs , that we haue a father , and hee knowes what is good for vs. therefore be it whatsoeuer it will be that god sends , it is good in the wisedome of our father , though not in our carnall reason . wherefore remember this , for it will serue to pacifie vs. for what is the cause we are so impatient in aduersitie and sicknesse ? but because wee doo not remember this . therefore holde this by faith , that wee haue a father in heauen , & he knoweth in his wisedome what is good for vs , better then we our selues : and in this faith and perswasion let vs liue and die , and learne to bee content in euery estate . 33. but first seeke the kingdome of god and his righteousnesse , and all these things shal be ministred vnto you . hitherto hath bene shewed what care is to bee eschewed : now followeth the care to bee vsed . and this verse hath two parts , viz. a commaundement or an exhortation , and a promise . i will speake first of the meaning and then of the instructions . the commandement is two folde : first , seeke the kingdome of god : secondly , his righteousnes , viz. the righteousnes of god. to seeke the kingdome of god , is nothing else but to haue a care to get it , to labour and endeuour to obtaine it : seeke this first , this is aboue all things whatsoeuer , haue a care of this . vvhat is meant heere by the kingdome of god ? it signifieth a state and conditiō of certain men which are in the fauour of god in christ , and haue right to life eternall by christ. this very state is called in the scriptures the kingdome of god and of heauen ; and this kingdome is onely one . there be not two distinct kingdomes of god , but onely one perfect and compleat kingdome , yet it hath diuers degrees , viz. first , of grace . secondly , of glorie . the kingdome of grace is that in which a man is ruled by gods word and spirit , and that is the first step and entrance into the kingdome of glory . the kingdome of glory is to haue fellowship with the trinitie after this life . now both these degrees are here vnderstood by the kingdome of god. it is further added : and his righteousnesse , ] the second thing that is to bee sought for aboue all , and before all other things whatsoeuer , is the righteousnesse of god , whereby he makes vs righteous . some haue read it thus : and the righteousnesse thereof : but the wordes will not beare the translation : it must bee as it is , and no otherwise , viz. the righteousnesse of god. and this is added for a waightie cause : for gods kingdome stands in righteousnesse . god then raignes in the hart of men , and sets vp his kingdome there , when hee enables them to serue god in righteousnesse , & then men are gods subiects , and therefore these words are an excellent exposition of the former , when god iustifieth a sinner by the obedience of christ , and enables him to obey gods commaundements ▪ this righteousnesse paul speaketh of , rom. 1. 18. 2. cor. 5. 21. hee that knew no sin , was made sin for vs , that we might be made the righteousnes of god. & 1. cor. 1. 3. in all these and other places , the righteousnes of god is nothing else , but the obedience of christ , god , and man , which hee performed in our behalfe in his sufferings and fulfilling the lawe . this is the righteousnesse of god , and is so termed in the scriptures , and is indeede the ground-worke and substance of the kingdome . now it is so called for diuers causes . first , because it is giuen of god freely , and man cannot get it , neither by nature nor grace . there is a ciuill righteousnes which men haue by nature , and a religiousnesse before men , which is of grace , but this is neither of them , it is out of the reach of nature and grace , and therfore it is called gods righteousnesse , as a gift freely giuen of god. secondly , because at the day of iudgement god will approue of it , and accept it as a perfect satisfaction of his lawe , and nothing else is aunswerable to the rigour of the lawe , and therefore it is also thus called , because it is a righteousnesse , which may be opposed to the iustice of god in the last iudgement . thirdly , the obedience of christ , is called gods righteousnesse , because hee is such a person as is both god & man : the sonne of the father is god as the father : and though this obedience were performed in the manhood , yet it was performed by a person that was both god and man : and in respect of that person it is so called . adams righteousnesse was in himselfe , and hee lost it : therefore now our righteousnesse is in christe , who is god , and therefore it is called gods righteousnesse . 1. cor. 1. 30. now how is this obedience made ours ? or how shall wee come by it ? by imputation : for god is content to accept it for vs. and here we must further vnderstand sanctification to bee ioyned with it ; for it must not bee seperated from the fruites thereof . these goe together , iustification , sanctification , and regeneration . at the same time that wee are iustified , the heart is renued , chaunged , and sanctified , whereby we are enabled to serue god in righteousnesse and holinesse . the sense then is this : let all your care bee to get this kingdome , to serue god in holinesse and righteousnesse all the dayes of your liues . this is the meaning of these words . now follow the instructions . hence it is to bee gathered plainely , that wee are all out of gods kingdome by nature , and wee are in the diuels kingdome : for what neede wee to seeke it , if we were not out of it by nature ? 2. cor. 4. 4. sathan is called the god of this worlde , that is , of the greatest part of mankinde . and hee is called the prince of this world , ioh. 12. 31. now hee is so termed , because men by nature are his slaues , and haue their hearts tied and chained , so as they can doo nothing but his will. see ephes. 2. 3. children of wrath ; and the diuell workes in the children of disobedience . the reason is plaine : when men cannot be content , but refuse to bee vnder god , and in his kingdome , hee leaues them to the diuell , that he may raigne and rule in their hearts ; and the truth of this we shewe in the course of our liues . though men weare the liuerie of christ , yet in heart they doo homage to the diuell . wee heare the word , and receiue the sacraments , but when it comes to obedience of the commaundements , when wee are to put our neckes vnder christs yoake , wee make light account of it . and the very performance of morall duties is counted and called nicenesse , precisenesse , and curiousnesse . what is this in effect , but as if men should say to christ : depart from vs , wee will not haue this man to raigne ouer vs. it is a grieuous and a fearefull sinne , and such as argues , that although we professe our selues to bee christs seruants , yet are we sathans vassalles . if a man labour to drawe them from their vnlawfull pleasures and profits , they will not spare to speake it with open mouth ; depart from vs , wee will none of thy wayes , as the wicked man is brought in speaking in iob. 21. 14. therefore it is not without iust cause , that christ makes this exhortation heere , saying : first seeke . secondly , we are taught here an excellent point , neuer to be forgotten : for it is the principall point , and it is this : our principall care must bee to win the kingdome of heauen ; that is the poynt which christe shootes at , i neede not stand to proue it , for this one commandement declares it , the words are plaine : therefore i beseech you embrace this commaundement , and obey it , and let this be our principall care now and euer till death . you will say ; how shall we do this ? how shall wee learne to practise it ? that you may do it , three things must bee remembred . first , you must come to the place , where this kingdome is to bee found . secondly , when you are come thither , you must enter into it . thirdly , you must waite for the possession of it . touching the first , when men cannot finde the kingdome of god in all places , there be set and certaine places in which it is to be found . god hath appointed publike assemblies and a publike ministrie , in which the doctrine of reconciliation and saluation is deliuered . and these bee the places where this kingdome is to bee found : and these be the meanes whereby it is attained . in the gospell the kingdome of heauen is thus taken often , especially math. 13. the very ministrie of the word , and the dispensation of the doctrine of saluation , is called the kingdome of god , because it is the onely means , by which god dooth giue this kingdome , and offer it . in the canticles the church asketh christ where his kingdome is : and he answeres by the shepheards tents . therefore wee must come to heare the word , and labour to profit by it , because it is the sole and solemne meanes , by which god giues his kingdome . and you must take heede how you neglect this dutie , because you know not whē the lord wil open your hearts , & not only offer , but giue you this kingdme . the second dutie is to enter into it ; for it is not inough to come where gods kingdome is , & to haue the kingdome of god amongst vs , as the pharisies had when christ preached ; but we must goe one step further and enter into it , for till we enter , wee shall neuer haue benefite by it . how shall we enter ? math. 18. except yee be changed , and become as litle babes , yee cannot enter . that a man may enter , he must become like a litle childe . now y e maner of a childe is this : the child of a prince , without any disdaine or affectatiō of superioritie , wil play with a poore mans childe . that is the propertie of children , and so must we become children , begin to be displeased with our selues , lay aside all selfe-loue , and selfe-liking . we are neuer capable of the kingdome of god , till we cast down our selues , and see that we are traitors and rebels against god , we cannot come to gods kingdome before . and to this purpose christ saith to nicodemus , except a man be borne a new of water , and of the spirit , he cannot see the kingdome of god. this regeneration is , when wee are chaunged , not in the substance of bodie or soule , but whē the diuels image is defaced , and wee are sanctified in our minds and thoughts , willes and affections , and in all our actions . now then , that we may enter into gods kingdome , wee must be humbled like litle children : and when a man begins to be regenerated and conuerted , then hee begins to enter into the kingdome of god , and not when hee dies , as many thinke . now a man must alwayes after shewe himselfe to bee entred , by holinesse and righteousnesse , and by duties of loue and mercie , and that is the reason of this addition ( and his righteousnesse ) and by that wee declare our selues to be of gods kingdome , and to belong vnto it , for that stands in righteousnesse . the question beeing , who shall dwell in gods kingdome ? the answere is ; he that worketh righteousnesse . psal. 15. the third thing to bee done for the obtaining of gods kingdome , is to wayt for the possession , and that is neuer giuen till the day of death . and this waiting is performed , when a man conuerted & regenerated , hath a care to keepe faith and a good conscience till death . he that doth thus , waytes for the kingdome of god : as ioseph of arimathea is sayd to haue done . luke 23. 51. now then we see how the kingdome of god is to bee sought for : it is by doing these three thinges : first , by comming into the place where this kingdome is to be found : secondly , by entering into it : and thirdly , by waiting for the possession of it . these are to bee distinguished one from an other ? now let me renew my exhortation : let your principall care be to performe these duties , & to practise these three thinges so long as you liue : for in the kingdome of god standes all your happinesse , ioy , peace , felicitie , and blessinges : out of it , is nothing but griefe , woe and horrour vnspeakeable . all ioy and comfort whatsoeuer can bee wished or thought of , is in the kingdome of grace and glory . therefore if you desire happinesse , let your care bee for these thinges : for out of this kingdome , there is nothing but misery , and the wrath of god hangs ouer euery one that is not in it , euery houre hee is in daunger of gods heauy iudgements . oh fearefull state ! oh wretched people that feare it not ! wherefore to conclude , that we may escape the plagues and punishments of the damned , and haue the comforts of the subiects of this kingdome , let this be the maine and principall care to be of this kingdome , and to liue in it : for if you liue out it , still eternall woe will befall you . let this heauenly doctrine take place in all your harts , and do not flatter and soothe your selues , perswading your selues that if you leade a ciuil life , and come to church , all is well , and you are safe . for marke , the kingdome of god is like a citie , and it hath his suburbes and sundrie gates . the first gate is the ministrie of the word ; when you are come so farre , then you are in the suburbes : but yet you are not in the citie : all sorts of men come thus farre , both good and bad . but there is a second gate , and that is when a man is regenerated and conuerted , then he first sets his foote within the citie : all before is but the suburbes , and may bee performed of hypocrites : onely the children of god passe this gate . therefore content not your selues to heare the word , and receiue the sacraments , and to be counted christians , for all this is nothing more then the hypocrites may do : but labour to become new creatures , that you may bee free-denisons in the kingdome of heauen , and then indeed we seeke the kingdome of god aright , when we striue to enter in at this gate . thus much of the dutie commaunded , which i will repeate , because it is a matter of weight : first seeke the kingdome of god and his righteousnesse . this must be the principall care of all persons whatsoeuer , young or old , high or lowe , to come within this kingdome . here is then a iust rebuke for worldlings who do the contrary , and set the cart before the horse . now a little of the promise , which is a most worthy and heauenly promise . and all these things shall be ministred vnto you . the greeke word is very significant , & the translation hath not expressed all the sense . it is borrowed from bargayners , but especially from sellers of wares . whē men haue made a bargaine , especially of any great quantitie , commonly the seller will giue some ouerplus , and additament for amendes , for the further contentment of the buyer : so let vs seeke the kingdome of god , and all temporall blessings shall be added as an ouerplus and amends , to the full contentment of all our hearts . besides , the word signifieth , that they shall be cast or flung , or added , as an ouerplus and an increase besides the kingdome . here you see a most heauenly promise , which is to be considered of with all reuerence . quest. how can this be true , seeing we read of many worthy seruants of god , which haue bene starued & pined , and destitute of garments , whereof diuers exāples might be brought ; but one or two shall serue . paul saith it of himselfe . 2. cor. 11. and the holy ghost , hebr. 11. of all christians . all the promises of temporall blessings must bee vnderstood with this exception , vnlesse it please god to proue vs , and trie our faith and patience , and exercise and chastise vs by want . thus much concerning the exposition and meaning : now followe the instructions . this shewes vs the right way to get wealth and all temporall blessings whatsoeuer , therefore marke it ; for christ the fountaine of wisedome hath taught it . the right way commended by christ , is aboue all things to seeke the kingdome of god , to seeke to be gouerned by gods spirit , and to serue him in holinesse and righteousnesse : this is the right way , and none other , therefore let euery one marke it . and the reason is plaine : the kingdome of god is the principall good of man : meate , drinke , and cloth , and such like , are but dependances which appertaine vnto it , this is the principall . therefore he that would obtaine these , and haue good successe with them , should first seeke gods kingdome : for these are entailed together . when the arke was in the house of obed. edom , his house prospered all the while : if the presence of the arke brought such a blessing , much more gods kingdome . yea , as dauid saith , whatsoeuer he doth , it shall prosper . psal. 1. to come neare our selues : wee haue had great peace a long time , and the maine and principall blessing of all is this , that the kingdome of god is amongst vs , and this hath brought with it peace and protection . and because it hath not had so good successe amongst vs as it ought , therefore gods hand is amongst vs , and wil be more , if wee continue to reiect the obedience of his commaundements . this being so , marke this lesson : art thou a poore man , and wouldest thou haue sufficient wealth to liue to thy comfort and contentment ? set thy heart vpon this kingdome first , and labour for repentance and regeneration , and thou shalt finde gods blessing . obiect . how comes it to passe then that we haue so many beggers ? answere . they are a cursed generatiō , which liue out of all order , neither obeying gods lawe , nor mans , and therefore gods curse is vpon them to death . art thou a rich man , and wouldest thou continue so , and maintaine thy estate ? then let thy peincipall care bee to seeke the kingdome of god , and to bring thy family to it ; nay , to set it vp in thine house . art thou a student , & wouldest thou haue the blessing of god vpon thy labour ? let thy first care be to seeke gods kingdome , labour to enter into it in this life , and the lord will prouide for thee . the like may bee said to all merchants , trades-men , and handicrafts , artificibus , & opificibus , who liue by buying and selling , or working . in a word , whatsoeuer you bee , man or woman , high or lowe , old or young , make conscience of this : hast thou children , and wouldest thou make them portions , and maintaine them , to thine owne and their comforts ? labour for this , and this is the best dowrie and inheritance that thou canst giue them . therefore seeing this is so , i must renue mine exhortation : let not the diuell steale away this doctrine , nor your owne corruption banish it . let maisters , ministers , and magistrates , euery one in his place , labour to set vp the kingdome of god. lastly , let all persons , whether publike or priuate , labour for this while they liue . euery man talkes of the kingdome of god when he dies , but wee must enter while we liue , or neuer . to this adde the particular beliefe of such promises , the want whereof , is the cause that we faile in the duties commanded . now there are other instructions to be learned here . when christ saith : all these things shall be ministred vnto you , to wit , all these things , meate , drinke , and cloth , and all temporal blessings necessary whatsoeuer : he giues vs to vnderstand , that all these things , all temporall blessings , are certaine dependances , things that depend vpon the kingdome of god. this is the second point to bee remembred , that all these are annexed to that . this appeares thus : when men seeke the kingdome of grace , and the kingdome of glory , god will giue them these and more too . besides , the kingdome ( which is the onely thing which hee must ayme at ) hee dooth cast vnto them sufficient blessings for the preseruation of this temporall life . so that all temporall blessings appertaine to the kingdome of god , they depend vpon it , & are annexed vnto it . and herevpon sundrie other instructions may be gathered . if this be so , that all temporall blessings depend on gods kingdome , thē we for the most part liue after a most preposterous order and maner : for wee care more for the body then we do for the soule : for this life , more then for the life to come : more for meate and drinke , then for the kingdome of heauen . generally , the care of most men is all for the world , and there is little or no care for the life to come . wee may see our folly in the folly of children , they are better pleased with a nutte or an apple , then with a promise of great reuenues , or of a great inheritance . and wee haue more regard of temporall blessings , then wee haue of the kingdome of god , and yet these are but dependances to that . secondly , wee are taught to seeke for riches and temporall blessings with the same minde , with which wee seeke the kingdome of god ; that is , with an honest heart , for they depend one vpon an other . wee must seeke this kingdome of god with an vpright heart , and so wee must seeke riches with a good heart , and honest dealing , vsing no vniust meanes . and as wee are to seeke them thus : so wee must vse them when wee haue them , for this ende , to further gods kingdome with the same : for riches are things that depend vpon that , & therefore ought to serue to this ende . thirdly , if this bee so , that riches are dependances on gods kingdome , then hee that hath no right to the kingdome of god , and is not in it , hath no right to any temporall blessings : for they are annexed one to an other . turkes and infidels haue temporall blessings from god , and enioy them . an. they haue them but by permission from god : they haue no right nor tytle to them indeed , and in conscience . i graunt in ciuil courts , and in a ciuil respect , they haue a right vnto them , and a proprietie in them : but in conscience & before god , they haue none at all . as many as are out of gods kingdome , whatsoeuer they be , they haue no right to any temporal blessings , nor to any creature , but are very theeues , and meere vsurpers before god , thogh they haue right to them before mē . let this be remembred , that they haue no right to the meate that they eate , to the cloathes they put on , nor to the ground they goe on . this shewes what vile and miserable wretches we are , so long as wee are out of gods kingdome : wee haue no right so much as to the very breath which wee drawe in at our nosthrils , nor to the bread wee put into our mouthes , &c. but all the creatures are against vs. and this is without question , the state of all and euery man that is out of gods kingdome . by which we see what miserable wretches we are ; much lesse haue wee any spirituall blessings , wherwith to comfort our selues . further , if this bee a truth , this must bee an inducement to euery one to remember the lesson taught before ; namely , aboue all things to seeke to get the kingdome of god : for till then wee are most miserable , wee haue no comfort in any creature or blessing of god : nay , the creatures that bee in our hands , we haue no right vnto them , wee haue not so much right as the beastes haue . if there were no more reasons but this one taken from our miserable state , so long as we are out of the kingdome of god , this one ought to bee a spur vnto vs , to make vs seeke it . nay , we ought to be at no rest , till wee bee perswaded out of gods word , that wee be in that kingdome : we should giue our soules no rest , day no● night , til we be resolued of this , that wee are within the kingdome of grace , now whilest wee are liuing vpon earth . and therfore i adde this , because we are thus miserable ( as you see ) till we be in it . quest. and that you may the better knowe when you bee in it , remember but thus much : when you be regenerate , then you enter . but you will say , how shall we know when we are regenerate ? answere . when you beginne to bee touched in cōscience with your sinnes , and to be displeased with your selues for the sins of your nature , and the sinnes of your liues , and withall begin to hunger after christs righteousnes , and to frame your liues according to gods commandemēts ; then you are regenerate , and then you enter into the kingdome of god , you obtaine it , and haue right vnto it . therefore if you would haue an entrance into it , labour to be touched & greeued for your sinnes in heart and conscience , labour to feele your neede of christ , and of his blood : and haue a care to put your neckes vnder his yoke : and whē these things are in you , ( whatsoeuer you haue bene before , though the vilest sinners that euer were , ) you enter into the kingdome of god. againe , if this be so , that temporall thinges are but dependances ; we are taught , that when any calamitie or losse befalls vs , whether it be of goods , friends , or good name , we oght then to stay our selues , and not to suffer our selues to be ouerwhelmed with immoderate sorow and griefe : for when the greatest losses come that can be of worldly things , what is it but of thinges that depend on the kingdome of god ? the kingdome it selfe is not lost . what though thou loose the fauour and countenance of men ? and thy reputation and estimation among them , or some part of thy goods ? this causeth not the losse of the kingdome , the right and title of that may stand good notwithstanding al these . therefore wee must moderate our griefe with this consideratiō ▪ and thus christ comforted his disciples in their afflictions : feare not litle flock , for it is your fathers pleasure to giue you a kingdome . the third point of doctrine to bee gathered hence , is this : that god is a bountifull god : and his bountifulnesse is heere described : for if you seeke the kingdome of god , you shall haue it & much more : see here the exceeding great bountifulnesse of god , that giues men more then they seeke , aske , or thinke of : when men seeke this kingdome , they shall haue it , & much more , euen al things necessarie for this life . a notable token of gods great bountie . the same goodnesse is excellently set forth else-where . paul praiseth god , and attributes this vnto him ( as the cause of his thankes-giuing ) because he can do more , then we either aske or thinke . ob. he can do : what is that to the purpose ? ans. therefore he speakes of such a power as is brought forth into action , and hee will doo . this is the goodnesse of god ; hee giues them that which they seeke , and more then they seeke . he can do it , and hee will doo it . it is a point worth the consideration , that god giues his seruaunts more then they seeke for , or thinke of when they pray . see the performance of it to dauid : thou preuentest him with liberall blessings : signifying that god gaue him more then hee prayed for , & that which he neuer thought of . this was also verified in salomon : hee asked only wisedome , and god gaue him that , and riches , and honor likewise . as also in iacob & ioseph . thus we see the truth of this promise performed , both by testimony and examples sutable to it . and there is none of vs all , but ( if we looke into our selues ) we shall finde that god hath giuen vs more then euer we desired , or euer thought we shuld haue had . this point is not to be let passe without remembrance . the vse hereof is manifold : for we are taught all maner of good duties by it . first , to haue a continuall care , that we do nothing that may offend god : for he is a liberall and a bountifull god : when we pray , he giues vs more then we aske . secondly , this should moue vs to put our trust in god for all necessaries , trust him with our liues and soules , and with all that we haue . if hee be so bountifull as we see he is , we ought not to distrust him for any thing belonging either to the soule or to the body . thirdly , this should moue vs in all distresse to seek to him for helpe and succour , because he is ready to helpe . fourthly , it should moue vs to loue this god , in consideration of this bountifulnesse . fiftly , to be willing to pray to him , and to be ready to make our moane to him . sixtly , to be thankfull to him cōtinually , who is so bountifull to vs , daily preuenting vs with bountifull blessings . in a word to conclude , this ought to be a spurre to pricke vs forward to euery good dutie , and to turne our hearts from euery way that is euill , and to please god in all things . and so much of that pointe of the bountifulnesse of god , in that hee giues them the kingdome of heauen , which seeke it , and withal a great deale more then they desire . and so much of the vse . 31 care not for the morrow : for the morrow shall care for it selfe : the day hath inough with his owne griefe . here christ doth repeate the commaundement which hee gaue in the 25. verse , it was repeated twise before , and now it is heere repeated the third time . his often repeating of this commaundement , is to teach vs to be carefull to learne it , to remember it , and to do it . now for the wordes themselues . care not , &c. ] that is , take no care for the time to come . this may seeme a strange commaundement , maintaining idlenesse and licentiousnesse , therefore wee must consider what is the true sense and meaning thereof : for the words are not so to be conceiued , as at the first reading they seeme to be . but there are two sorts of care ; yea of care for time to come . first , a lawfull and a godly care : secondly , a distrustfull care . that there is a godly care , euen for the time to come , it is plaine ; for christ himselfe had a bagge , and iudas kept it ; therfore his meaning is not to forbid all care of time to come . and when agabus foretold the famine , the church prouided against it : wherfore there is no question , but there is a lawfull care for the time to come , whiche is not heere forbidden . that you may know what care that is , mark this : those things that be necessarie , as meate , drinke , and cloath , and cannot be prouided hereafter , may be prouided aforehand without sin , and without breach of this commandement . for example : a man of trade that is decayed in his strength & eye-sight , may haue some thing prouided to maintaine himselfe when his strength and sight is gone : hee may prouide aforehand things necessarie for himselfe when he is olde and cannot worke to get his liuing . it remaines therfore , that there is a lawfull care for to morrow , and that is when to morrow is not able to helpe it selfe . but when to morrow is able to helpe it selfe , then it is not lawfull to care for to morrow . so thē this point is cleare . quest. what care is it then that christ condemnes ? ans. a distrustfull care : for such a care the greeke word signifieth , which doth distract the minde , &c. as before : that you may the better perceiue it , see some examples of it . when men prouide so much wealth as will keepe and maintaine both them and theirs for many ages , if they can heape vp goods not to bee numbred , they wil do it , and there be many such gather-goods . men forecast to prouide so much as would maintaine them , if they should liue as long as methushelah . this is the care forbidden , when men prouide so much for themselues , as would suffice for many families . the king himselfe , who hath most neede of aboundance , must not multiply too much his horses and money ; much lesse ought any subiect . if any man had neede of superaboundance and superfluitie , the king much more , yet hee is forbidden it . why then , if it bee a thing to bee barred the prince , if hee must bee stinted and limited , what man dares bee so bolde as to exceed his bounds , & breake out beyond his borders . this is one example of the distrustfull care . an other example is , when men prouide against all mischaunces and casualties , so that they will auoyd all losses and damages whatsoeuer . and howsoeuer the iudgement of god fall on others , they will be free from all ; and though all the world should die before thē for want , yet they will liue and haue aboundance of meate , drinke , and cloth . they will so prouide for all euents and daungers whatsoeuer . a third example of this is , when men doo now prouide things necessarie , which may sufficiently bee prouided in time to come : and this is the care that is here condemned by name , when they care this day , for to day and to morrow too ; when this day may care for it selfe , and the morrow for it selfe . thus you see the right meaning of this commaundement , how christ forbids all extraordinary , curious , and superfluous care . and so much for the commandement . for the morrow shall care for it selfe , ] now christe layeth downe a seuenth reason to perswade them and vs to a moderate care for meate and drinke , both for the time present , and the time to come . the effect of the reason is this : euery day that man liueth , hath sufficient griefe of it owne , and therefore we ought not to care for the time to come , if it may be cared for hereafter : for so wee should bring more care vpon vs then needes . that is the substance of it . obiect . now to the words : christ answereth an obiection , which is this : how shall wee do then for the morrow , & for the time to come ? answer . things that bee necessarie hereafter in time to come , must be cared for hereafter , if it bee possible . that is christs answer , euery day must care for it selfe : the time present for it selfe , and the time to come for it selfe . in which words christ deliuers a notable rule for the framing of our liues , to be remembred and thought vpon , and it is this : euerie man must knowe his owne calling , and what be the duties of it , and how they must liue in their callings . they must doo the necessarie duties and the present duties of their callings , that is the most necessarie and principall , and those things that the dutie , the time , the day , and the present occasion requires . quest. but what must wee do then for the time to come ? ans. that must bee left vnto god by faith , things present appertaine to vs. when these things shall be , ( saith samuel to saul ) that is , thou being now a king , shalt be confirmed in it , doo that which comes to thine hand : that is , shewe thy selfe a king. thou mayest not now plot for time to come , but as occasion shall be offered , take them , and lay hold of them , & be not troubled with feare of things to come . the present workes of thy calling , looke what they be , and practise them . and so must we do the present duties of our calling . as for feare and hope ( which are vncertain ) of things to come , refer thē to god. we must not feede our selues with vncertaine hopes , nor vexe our selues with vncertaine feares : but we must do things present . this is a most necessarie rule for the ordering and framing of our liues . the day hath enough with his owne griefe ] that is , euery day hath affliction , trouble & griefe inogh comes with it , because of our sinnes : liue we neuer so long in this world , euerie day will haue griefe , and griefe enough : and therefore wee neede not , nay , wee may not adde more griefe . here christ sets forth the miserie of mans life , and that very notably . iacob said , his dayes were fewe and miserable . iob saith , mans life is short and full of trouble . and christ goes beyond them both , and saith : euery day hath griefe enough . whereby hee declares and sets forth notably , the miserable state of this life , which is full of griefe , affliction , and sorrow . here we learne that we must walke in our callings so , as wee intangle not our selues in worldly cares : for euerie day hath griefe enough of it selfe , though we adde none to it ; and the more we care , the more miserable do we make our life . secondly , this being so , wee are taught here further , to labour to estrange our selues from this life , and to be out of loue with it , and to seeke for a better . the prophet elias , vpon the very miseries of this life which befell him in particulars , saith : lord take away my soule , i am not better then my fathers . and paul saith : i desire to be dissolued , & to be with christ : and , oh wretched man that i am , who shall deliuer me from this body of earth ? he speakes not simply , but in regard of the better estate , and to be with christ , out of this vale of teares . therfore wee ought not to addict our selues too much to the world : but to haue a loue and longing after the life to come . the very consideration of this life , & the state thereof , and of euery day in it , should moue vs to this . we ought euery day to commend our bodies & soules , and all that we haue , to the protection and tuition of god : for wh̄ the day begins , wee shall haue euill inough , let vs do what we can to helpe our selues : therefore we ought for the comforting & quieting of our cōscience● , to commend our selues to god , as christ when hee was a dying , we know not how soone we may die , therfore euerie day ought to performe this dutie : for that which christ did at his death , dauid did in his life time : for those wordes that christe spake , were dauids words : and he spake them not at his death , but in his life , vpon occasion of a vexation . if we learne any good thing , wee learne it not without paine and griefe , trauell and trouble : if we do any good thing , wee are not free from trouble : if we repent , wee are molested with our corruptions : if wee be the seruants of god , we haue daily crosses and temptations . and so much for this seuenth reason , and of this point : in which christ forbids the practise of couetousnesse , and strikes at the very roote of all , namely , distrustfull care for meat , drinke , and apparell . finis . notes, typically marginal, from the original text notes for div a09450-e220 act. 11. 29. can● phil. 1. 9. heb. 5. 1. cor. 2. 2 , heb. 11. 1. & 13. col 3. prou. 6. 1. tim. 6. psal. 127. 1. psal. 34. 10. eccles. 7. 15 iob. 39. psal. 104. psal. 145. 1. cor. 3. 1. kin. 3 13. gen. 41. loseph . act. 23. oligopistoi . 2. cor. 1. rom. 4. heb. 11. leuit. 3. psal. 39. 9. esay . 30. 15. note this . 1. come . 2. enter . 3. waite . ioh 33. psal. 21. 1 king. 3. act. 11. pro. 10. 5. 1. king. 19. 4. phil. 1. rom. 7. christian oeconomie: or, a short survey of the right manner of erecting and ordering a familie according to the scriptures. first written in latine by the author m. w. perkins, and now set forth in the vulgar tongue, for more common vse and benefit, by tho. pickering bachelar of diuinitie. perkins, william, 1558-1602. 1609 approx. 211 kb of xml-encoded text transcribed from 104 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-11 (eebo-tcp phase 1). a09377 stc 19677 estc s102572 99838344 99838344 2719 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 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(eebo-tcp ; phase 1, no. a09377) transcribed from: (early english books online ; image set 2719) images scanned from microfilm: (early english books, 1475-1640 ; 1113:02) christian oeconomie: or, a short survey of the right manner of erecting and ordering a familie according to the scriptures. first written in latine by the author m. w. perkins, and now set forth in the vulgar tongue, for more common vse and benefit, by tho. pickering bachelar of diuinitie. perkins, william, 1558-1602. pickering, thomas, d. 1625. aut [16], 175, [1] p. imprinted by felix kyngston, and are to be sold by edmund weauer, at london : 1609. running title reads: of christian oeconomie, or household gouernment. some print faded and show-through; m8 torn, affecting page number. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng family -religious life -early works to 1800. 2004-07 tcp assigned for keying and markup 2004-07 aptara keyed and coded from proquest page images 2004-08 rachel losh sampled and proofread 2004-08 rachel losh text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion christian oeconomie : or , a short svrvey of the right manner of erecting and ordering a familie , according to the scriptures . first written in latine by the author m. w. perkins , and now set forth in the vulgar tongue , for more common vse and benefit , by tho. pickering bachelar of diuinitie . prov . 24. 3 , 4. through wisdome is an house builded , and with vnderstanding it is established . and by knowledge shall the chambers be filled with all precious and pleasant riches . at london imprinted by felix kyngston , and are to be sold by edmund weauer . 1609. to the right honorable robert lord rich , baron of leeze , &c. right honorable ; among al the societies & states , wherof the whole world of mankinde from the first calling of adam in paradise , vnto this day , hath consisted , the first and most ancient is the familie . for if we looke into the scriptures ; the writings of moses , which in time goe beyond all the histories and records of men , doe euidently declare , it was the will of god , to sanctifie that first coniunction of adam and eue , as the roote wherein mans whole posteritie was virtually contained , and whence in the ages succeeding , both church and common-weale should spring and grow to their perfection . and all those nations and countries before the flood , the heads whereof lineally descended frō the two first houses of seth and cain , had no outward forme of ciuill gouernment , by which they were ruled , nor any visible face of a church whereto they had relation , but the whole frame of their policie both ciuill and ecclesiasticall was confined within the precincts of priuate families . and from the flood , the house of noah became the common mother , in which the other two states were included , and out of whose bowels they issued afterward in the multiplication of posteritie , for number , equall to the starres of the skie , and the sands by the sea shore . answerable to the voice of the scripture , hath been the verdict of the heathen in this point . some of the * learned among them , haue called the familie , the first societie in nature , and the ground of all the rest . some againe haue compared it to the bee-hiue , which we call the stock , wherein are bred many swarmes , which thence doe flie abroad into the world , to the raising and maintaining of other states . others do not vnfitlie resemble the same to a metropolis , or mother citie , which first traineth vp her natiue inhabitants , and then * remoueth some of them to other places of abode , where they may bee framed as members , to liue in obedience to the lawes of their head. vpon this condition of the familie , being the seminarie of all other societies , it followeth , that the holie and righteous gouernment thereof , is a direct meane for the good ordering , both of church and common-wealth ; yea that the lawes thereof being rightly informed and religiously obserued , are auaileable to prepare and dispose men to the keeping of order in other gouernements . hence it is , that the holie ghost in the booke of the scriptures , hath in great wisedome commended both rules for direction , and examples for imitation , to husbands and wiues , to parents and children , to masters and seruants in euerie point of christian carriage touching god and man. for this first societie , is as it were the schoole , wherein are taught and learned the principles of authoritie and subiection . and look as the superiour that faileth in his priuate charge , will proue vncapable of publike employment ; so the inferiour , who is not framed to a course of oeconomicall subiection , will hardly vndergoe the yoke of ciuill obedience . againe , the corruption or declination of this first gouernment , must of necessitie giue way to the ruinating of the rest . for an error in the foundation , puts the bodie and parts of the whole building in apparent hazard . in the old world , before the flood , though all flesh had corrupted their waies ; yet the first ground of that vniuersall ouerflow of sinne , issued out of the state oeconomicall , and thence was deriued into the whole earth . it was the fault of the priuate gouernment of eli the priest , that made his sonnes hophni and phinehas , of vngratious children , vngodlie church-men . it was the error of dauid in the administration and guidance of his owne house , which incouraged absalom and adoniah his sonnes , vpon presumption of their fathers indulgēce , to become ill common-wealths men , to aspire , and vsurpe the kingdom by plots and practises of rebellion . to forbeare further matter of instance in this kinde ; by the due consideration of the premisses , i hold it a thing both necessarie and behoofefull for al estates , to be throughly informed of the right manner of erecting and ordering the priuate condition of the familie , whereby they may be furnished with fit grounds for the commō good in more publike and open courses . for which end this present discourse of christian oeconomie , was first contriued by the author , and now thought fit to be set foorth , for the instruction and edification of y e multitude . which as it commendeth it selfe by the shortnes and perspicuitie , both which being applied to vnderstanding and memorie , may giue contentment to euerie well-disposed reader ; so it carrieth a kinde of eminencie aboue other treatises of this nature before published , in sundrie regards . first , whereas experience teacheth , that the questions of conscience in matrimoniall affaires , are very many in number , and difficult in nature ; here we shall finde either direct answeres to some of them , or at least the grounds of resolution in diuers cases , warranted by the word , in such sort , as little or nothing will appeare , vpon the triall , to be vntouched , making for the readers satisfaction . secondlie , the maine scope of the author in the seuerall branches hereof , is , to make plaine this truth in particular , that no familie can bee interessed in the blessing and fauour of god , which is not founded in his feare , and ordered according to his reuealed will. for though the heathen in their writings of the like argument , doe shew , that nature by her dimme light may affoord some good directions to this purpose , and that men meerely natural , haue prospered in the practise of oeconomicall vertues ; yet the true happines of houses and inhabitants wholly dependeth vpon the speciall grace of god , and issueth out of his promise ; and that is directed onely to them that feare him and walke in his waies ; it being godlinesse alone which hath the promises of this life and the life to come . therefore to dreame of a blessing in any other state , which is not seasoned with godlinesse , and ordered by direction of diuine lawe , is but a witlesse presumption ; considering that the familie it selfe from whence they grow , hath no further assurance of blessednesse , then it hath right and title in the promise . lastly , it containeth here and there , some speciall grounds of trueth , tending to the discouerie of diuers errors of popish doctrine in points appertaining to mariage ; as namely these ; i. that this estate is free to all men , euen to such as haue the gift of continencie ▪ and for those who haue not the power to abstaine , it is expressely enioyned by god as necessarie . which discouereth that error of absolute inhibition thereof to some sorts of men , without the least exception of abilitie to forbeare . and in this case , though the church of rome prescribeth an helpe by prayer and indeuour , where the gift is wanting ; yet herein , she addeth two more absurdities to the former ; imposing a necessitie of containing , by her lawes , where god hath giuen libertie , by his word ; and causing to flee from that onely remedie which himselfe hath sanctified , to another , whereunto hee neither giueth charge by his will , nor incouragement by promise . ii. that marriages consummate without the free and aduised consent of parents , either explicite in tearmes , or implicite by conniuence , are in the court of conscience , meere nullities . a doctrine cleered in this booke , both by scriptures , and by consent of antiquitie . wherein is challenged the iesuites proposition , that the sole consent of the parties is sufficient , ad matrimonium firmum ac ratum efficiendum . as also that decree of the councell of trent , which professeth a detestation of clandestine contracts , and yet with the same breath pronounceth the curse of anathema vpon them , who affirme that parents may ratifie or make voide mariages contracted by their children , without their allowance . iii. that matrimonie lawfullie begun and consummate , is made voide onely by way of diuorce in the case of adulterie . so saith our sauiour ; whosoeuer shall put away his wife , ( except it be for fornication , &c. ) and this liberty granted by christ both to dissolue , and to marrie againe , cannot be restrained or cut off by any humane ordinance . a point directlie impugned by two other rules of that councell . one , that the church of rome erreth not , when she teacheth ( as they professe , iuxta euangelicam & apostolicam doctrinam , but in truth expressely contradictory thereunto ) that the knot of mariage cannot be broken because of adulterie , and that neither partie may vndertake to be maried againe , during the life of the other , after the dismission . the other , that the vow of chastitie and entring into holy orders , is of force to loose the bond of mariage . and in this case , separation is made and allowed de facto , by the sole authoritie of the pope , notwithstanding the refusall of the setled partie to yeeld consent . iv. that the iudgement and determination of causes matrimoniall , as of contracts and their impediments , of degrees of kinred , of diuorces , &c. resteth originally in the ciuill magistrate , in whose power it is , to ordaine and establish lawes touching them , agreeable to gods word , and to cause them to be put in execution . for this purpose , in doubtfull and difficult cases , the a ancient church hath not absolutely rested in her owne decrees , but hath made recourse to the seate of iustice , specially vnder christian magistrates , submitting her selfe to their lawes and constitutions in that kinde . whereas the b church of rome hath determined , that these causes doe simplie and only appertaine to ecclesiasticall iudges ; and therefore hath concluded mariage to be a sacrament ; that the definition of cases coniugall , becomming , vpon this ground , an action of a spirituall nature , might be transferred from the ciuill to their spirituall courts . the soueraigntie whereof ; in these affaires , by their owne constitutions , is greatly inlarged . for though they admit , that politike princes haue some interest in them ; yet they must hold it , with subordination to the autoritie of the church-magistrate ; and when the rector of the prouince maketh a law hereof , hee must doe it approbante principe ecclesiastico , by the allowance of the pope ; otherwise his lawes are meere nullities . and among their reasons of policie , this is one of the principall , that they might by this meanes raise a commoditie to the sea of rome , by the sale of their dispensations . now these points , together with the substance of this small discourse , i willingly commend vnto your lordship , desiring that vnder the wings of your honourable protection , it may safelie walke abroad in the world , to the view and benefit of others . the true report of your ancient loue of the truth , and fauourable inclination to the ministers and dispensers thereof , hath giuen mee incouragement in this action ; the rather , for that the argument fitteth in some sort your present estate , whose house god hath adorned with oliue plants , a vertuous and hopefull issue , whose young yeeres being seasoned therein , by the sweete sauour of their fathers vertues , may yeeld in time a plentifull increase of honour in this common-wealth ; and consequentlie aduance your name in themselues and their posteritie . to this may be added mine own desire to giue some testimonie of dutie to your lordship , as holding it your due , to be had in honourable tearmes with men , whose care hath been to maintaine the honour of the highest by your constant profession and practise of religion . and thus emboldening my selfe vpon the perswasion of your lordships fauour and acceptance , i humblie take my leaue , and commend you to the grace of god , who is able to build you vp further , and giue you an inheritance among them which are sanctified . finching-field , septemb . 26. 1609. your lordships to be commanded in all christian dutie , tho. pickering . a short svrvey of the right manner of erecting and ordering a familie , according to the scriptures . chap. i. of christian oeconomie , and of the familie . christian oeconomie , is a doctrine of the right ordring of a familie . the onely rule of ordering the family , is the written word of god. by it dauid resolued to gouerne his house , whē he saith , i will walke in the vprightnesse of my heart in the midst of my house , psal. 101. 2. and salomon affirmeth , that through wisdome an house is builded , and with vnderstanding it is established , prou. 24. 3. a familie , is a naturall and simple societie of certaine persons , hauing mutuall relation one to another , vnder the priuate gouernement of one . these persons must be at the least three ; because two cannot make a societie . and aboue three vnder the same head , there may be a thousand in one familie , as it is in the households of princes , and men of state in the world . chap. 2. of the household seruice of god. a family , for the good estate of it selfe , is bound to the performance of two duties ; one to god , the other to it selfe . the dutie vnto god , is the priuate worship and seruice of god , which must be established and setled in euery family . and the reasons hereof are these . first , because this duty standeth by the expresse commandement of god , who by his apostle willeth men to pray ●●ery where , lifting vp pure hands , without ●●rath or doubting , 1. tim. 2. 8. againe , it is confirmed by the cu●●ome and practise of holy men in their ●mes ; i know ( saith the lord touching abraham ) that he will commaund his sonnes and his household after him , that ●hey keepe the way of the lord to doe righ●●eousnesse and iudgement , that the lord may bring vpon abraham , that which he hath spoken to him , ●en . 18. 19. to the same purpose speaketh ioshua ; if it seeme euill vnto you to serue the lord , chuse this day whom yee will serue , whether the gods whom your fathers serued ( that were beyond the floud ) or the gods of the amorites in whose land ye dwell : but i and my house will serue the lord , iosh. 24. 15. and cornelius is reported to haue been a deuout man , and one that feared god with all his household , act. 10. 2. thirdly , common reason and equitie sheweth it to be a necessarie dutie ; for the happie and prosperous estate of the familie , which consisteth in the mutuall loue and agreement of the man and wife , in the dutifull obedience of children to their parents , and in the faithfull seruice of seruants to their masters , wholly dependeth vpon the grace and blessing of god , and this blessing is annexed to his worship : for 1. tim. 4. 8. godlinesse hath the promises of this life , and the life to come . psalm . 127. 1. except the lord builde the house , they labour in vaine that builde ; except the lord keepe the citie , the keeper watcheth in vaine . vers. 2. it is in vaine for you to rise early , and to lie downe late , and eate the bread of sorrow , but he will surely giue rest to his beloued . vers. 3. beholde , children are the inheritance of iehouah , and the fruite of the wombe his rewarde . psalm . 128. 1. blessed is euery one that feareth the lord , and walketh in his waies . vers. 2. when thou eatest the labours of thy hands thou shalt be blessed , and it shall bee well with thee . vers. 3. thy wife shall be as the fruitefull vine vpon the sides of thy house , and thy children like oliue plants round about thy table . vers. 6. yea , thou shalt see thy childrens children , and peace vpon israel . 1. sam. 1. 27. i prayed ( saith hannah ) for this childe , and the lord hath giuen mee my desire which i asked of him . the household seruice of god hath two parts ; the first is a conference vpon the word of god , for the edification of all the members thereof , to eternall life . the second is , inuocation of the name of god , with giuing of thankes for his benefits ; both these are commended in the scriptures . deut. 6. 6. these words which i command thee this day , shall be in thy heart . vers. 7. and thou shalt whet them vpon thy children , & talke of thē whē thou tariest in thine house , & as thou walkest by the way , and when thou liest downe , and when thou risest vp . vers. 20. when thy sonne shall aske thee in time to come , saying , what meane these testimonies , and ordinances , and lawes , which the lord our god hath commanded you ? vers. 21. then thou shalt say vnto thy son , we were pharaohs bondmē in egypt , but the lord brought vs out of egypt with a mightie hand . vers. 24. therefore the lord hath commanded vs to do all these ordināces , & to fear the lord our god. psal. 14. 1. the foole hath said in his heart , there is no god. v. 4. they cal not vpō god. the times of this seruice are these : the morning , in which the familie comming together in one place , is to call vpon the name of the lord , before they begin the workes of their callings . the euening also is another time to be vsed in prayer , because the familie hath seene the blessing of god vpon their labours the day before , and now the time or rest draweth on , in which euery one is to commend his body and soule into the protection of the lord ; for no man knoweth what shall befall him before he rise again , neither knoweth any whether euer he shal rise againe or not , it is therefore a desperate boldnesse without praying to go to rest . besides this , there be other times also wherein to performe this dutie , as before and after meales ; for meats and drinkes are blessed to the receiuers , by the word and prayer . 1. tim. 4. 4. whatsoeuer god hath created is good , neither is any thing to be refused , if it be taken with thankesgiuing , for it is sanctified by the word of god and prayer . now these times , the word of god approueth . deut. 6. 6. thou shalt talke of them , when thou liest downe , aud when thou risest vp . psalm . 55. 18. euening and morning and at noone , i will pray and make a noise , and he wil heare my voice . psa. 127. 1. it is in vaine to rise earely , and to lie downe late , and eate the bread of sorrow , except the lord vouchsafe a blessing , who will surely giue rest to his beloued . to these may sometimes be added the exercise of fasting , which is ( as occasiō serueth ) to be vsed both publikely & priuately , especially when they of the familie be therunto called by some present or imminent calamitie . hest. 4. 16. go and assemble all the iewes that are found in shusan , and fast yee for mee , and eate not , nor drinke in three daies , day nor night : i also and my maids will fast likewise , and so will i go in to the king , which is not according to the law ; and if i perish , i perish . zachar. 12. 11. and in that day shall there be a great mourning in ierusalem , and the land shall bewaile , euery familie apart , the family of the house of dauid apart , and their wiues apart , the family of the house of nathan apart , and their wiues apart , &c. wherefore , those families wherein this seruice of god is performed , are , as it were , little churches , yea euen a kind of paradise vpon earth . and for this purpose s. paul writing to philemon , greeteth the church that is in his house , philem. 1. 2. and in like manner , he sendeth salutations to the church of corinth , from aquila and priscilla , and the church which was in their house , 1. cor. 16. 19. on the otherside , where this dutie of gods seruice is not vsed , but either for the most part , or altogether neglected , a man may tearme those families , no better then companies of prophane and gracelesse atheists , who as they deny god in their harts , so they are knowne by this note , that they doe not call vpon the name of the lord , psalm . 14. 4. yea such families are fitly compared to an heard of swine , which are alwaies feeding vpon the maste with greedinesse , but neuer looke vp to the hand that beateth it downe , nor to the tree from whence it falleth . the other dutie concerning the house it selfe , is , that euery member in the familie , according to their abilitie , employ themselues in some honest and profitable businesse , to maintaine the temporall estate and life of the whole . gen. 3. 19. in the sweat of thy face shalt thou eat bread , till thou returne to the earth , for out of it wast thou taken ; for dust thou art , and to dust shalt thou returne . 1. cor. 7. 20. let euery man abide in the same vocation wherein he was called . now if any one in the familie starteth aside out of his calling , and inticeth another to idolatrie , he is to be reuealed , deut. 13. 6. and againe , their case is very fearefull that do nothing in their houses , but go finely and faire daintily from day to day . this is the blacke marke that the scripture sets vpon the rich glutton , luk. 16. 19. there was a certaine rich man , which was cloathed in purple aud fine linen , and fared deliciously euery day . chap. 3. of maried folkes . a familie is distinguished into sundry combinations or couples of persons . a couple , is that wherby two persons standing in mutuall relation to each other , are combined together as it were in one . and of these two , the one is alwaies higher , and beareth rule , the other is lower , and yeeldeth subiection . couples are of two sorts ; principall , or lesse principall . the principall , is the combination of maried folkes ; and these are so termed in respect of mariage . mariage is the lawfull coniunction of the two maried persons ; that is , of one man , and one woman into one flesh . so was the first institution of mariage , gen. 2. 21. which is expounded by our sauiour christ , matth. 19. 6. therfore they are no more two , but one flesh . and also by paul , ephes. 5. 31. for this cause shall a man leaue father and mother , and shall * cleaue vnto his wife , ( as two boords are ioyned together with glue ) and they which were two , shall be one flesh . wherefore this is an eternal law of mariage , that two , and not three or foure , shall be one flesh . and for this cause , the fathers , who had many wiues and concubines , it may be that through custome they sinned of ignorance , yet they are not in any wise to be excused . mariage of it selfe is a thing indifferent , and the kingdome of god stands no more in it , then in meats and drinks ; and yet it is a state in it selfe , farre more excellent , then the condition of single life . for first , it was ordained by god in paradise , aboue and before all other states of life , in adams innocencie before the fall . againe , it was instituted vpon a most serious and solemne consultation among the three persons in the holy trinitie . genes . 1. 26. let vs make man in our image , according to our likenesse , and let them rule ouer , &c. gen. 2. 18. iehouah elohim said , it is not good that the man should be himselfe alone , i will make him an helpe meete for him . thirdly , the manner of this coniunction was excellent , for god ioyned our first parents adam and eue together immediately . fourthly , god gaue a large blessing vnto the estate of mariage , saying , increase and multiplie and fill the earth . lastly , mariage was made & appointed by god himselfe , to be the fountaine and seminarie of all other sorts & kinds of life , in the common-wealth and in the church . now if mankind had continued in that vprightnes and integritie which it had by creation , the state of single life had been of no price and estimation amongst men , neither should it haue had any place in the world , without great contempt of gods ordinance and blessing . neuerthelesse , since the fall , to some men who haue the gift of continencie , it is in many respects farre better then mariage , yet not simplie , but only by accident , in regard of sundrie calamities which came into the world by sin . for , first it freeth a man from many and great cares of houshold affaires . againe , it maketh him much more fit & disposed to meditate of heauenly things , without distraction of mind . besides that , when dangers are either present , or imminent , in matters belonging to this life , the single person is in this case happie , because he and his are more secure and safe , then others be who are in maried state . 1. cor. 7. 8. therefore i say to the vnmaried and widowes , it is good for them if they abide euen as i do . vers . 26. i suppose then this to be good for the present necessitie , i meane , that it is good for a man so to be , vers . 28. but if thou takest a wife thou sinnest not , and if a virgin marrie she sinneth not ; neuerthelesse such shall haue trouble in the flesh , vers . 32. and i would haue you without care . the end of mariage is fourefold . the first is , procreation of children , for the propagation and continuance of the seed and posteritie of man vpon the earth , gen. 1. 28. bringforth fruit multiplie , fill the earth , and subdue it , genes . 9. 1. 1. tim. 5. 14. the second is the procreation of an holy seed , wherby the church of god may be kept holy and chaste , and there may alwaies be a holy company of men , that may worship and serue god in the church from age to age , malach. 2. 15. and did not he make one ? yet had hee abundance of spirit ; and wherefore one ? because he sought a godly seed . the third is , that after the fall of mankind , it might be a soueraigne meanes to auoid fornication , and consequently to subdue and slake the burning lusts of the flesh , 1. cor. 7. 2. neuerthelesse for the auoiding of fornication , let euery man haue his wife , and euery woman haue her husband . vers . 9. but if they cannot abstaine , let them marrie ; for it is better to marrie , then to burne . and for this cause , some schoolemen doe erre , who hold that the secret comming together of man and wife , cannot be without sinne , vnlesse it be done for procreation of children . lombard the master of the sentences saith the contrarie , namely , that mariage before the fall was only a dutie , but now since the fall it is also remedie . the fourth end is , that the parties married may thereby performe the duties of their callings , in better and more comfortable manner . prou. 31. 11. the heart of her husband trusteth her , and hee shall haue no need of spoile . vers . 13. she seeketh wooll , and flaxe , and laboureth cheerefully with her hands . mariage is free to al orders , and sorts of men without exception , euen to those that haue the gift of contimencie ; but for them which cannot abstaine , it ●s , by the expresse commandement of god , necessarie . hebr. 13. 4. mariage is honorable amongst all men , and the bed vndefiled . 1 cor. 7. 9. but if they cannot abstaine , let them marrie . by which it appeareth to be a cleare case , that the commandement of the pope of rome , whereby he forbiddeth mariage of certaine persons , as namely , of clergie men , is meerely diabolicall ; for so writeth the apostle , 1. tim. 4. 1. the spirit speaketh euidently , that in the latter times some shall depart frō the faith , and shall giue heed vnto spirits of error , and doctrines of diuels , vers . 3. forbidding to marrie . but against this doctrine sundrie things are alleaged . obiect . 1. the apostle commandeth the married among the corinthes , to abstaine with consent for a time , that they might giue themselues to fasting and praier , 1. cor. 7. 5. i answere , that paul speakes not in that place of daily and common seruice of god in prayer , but of the solemne and extraordinarie exercise therof , which was ioyned with fasting and abstinence , in common dangers and calamities . obiect . 2. 1. cor. 7. 32. he that is vnmarried careth for the things of the lord , how he may please the lord ; but the married person careth for the things of the world . answ. the place is not generally to be vnderstood of all , but indefinitely of those married persons that are carnall and fleshly . and he that is married , is to bee so carefull for the things of the world , as that he ought , and may haue also a special regard of those things that concerne god and his kingdome . obiect . 3. 1. tim. 5. 11. the yonger widowes ( saith the apostle ) will marrie , hauing damnation because they haue broken the first faith . answ. by the first faith , paul vnderstandeth that promise and vow which they made vnto christ , when they were baptised ; and they are there said to begin to waxe wanton against christ , by denying or renouncing that faith , and not otherwise . obiect . 4. he that doth earnestly and from his heart , craue the gift of continencie , god will giue it him , and therfore he need not marrie . answ. the gifts of god are of two sorts , some are generall , some are proper generall gifts are such as god giueth generally to all , and these may be obtained , if they be asked according to gods word , lawfully , iam. 1. 5. if any of you lacke wisedome , let him aske it of god , who giueth to all men liberally , and reprocheth no man , and it shall bee giuen him . vers . 6. but let him aske in faith , and wauer not . proper gifts , are those which are giuen only to some certaine men ; of which sort is the gift of continencie and such like , which though they bee often and earnestly asked , yet they are seldome or neuer granted vnto some men ; as appeareth in pauls example , who being buffetted by satan , saith of himselfe , for this thing i besought the lord thrice , that it might depart from me ; but he said vnto me , my grace is sufficient for thee , 2. cor. 12. 8. 9. chap. 4. of the contract . marriage hath two distinct parts , the first is the beginning ; the second , the accomplishment or consummation thereof . the beginning , is the contract or espousals ; the end or accomplishmēt , is the solemne manifestation of the contract , by that which properly we call mariage . deut. 20. 7. what man is there that hath betrothed a wife , and hath not taken her ? let him go and returne againe vnto his house , lest he die in battell , and another man take her . matth. 1. 18. when his mother marie was betrothed to ioseph , before they came together , she was found with child of the holy ghost . betweene the contract and marriage , there ought to bee some certaine space or distance of time . the reasons whereof may be these : first , a businesse of so great importance as this is , would not be rashly or vnaduisedly attempted , but should rather be done by degrees in processe of time , according to that saying , not so ancient as true . * actions of weight , before resolution , require mature deliberation , secondly , that during such a space , inquirie may be made , whether there be any iust cause , which may hinder the consummation of marriage : considering that before the parties come and conuerse together , what is amisse may be remedied and amended , which to do afterward will be too late . thirdly , in these cases , persons espoused must haue regard of honestie , as well as of necessitie ; not presently vpon the contract , seeking to satisfie their own fleshly desires , after the manner of bruit beasts , but proceeding therein vpon mature deliberation . the contract is a mention or mutuall promise of future mariage , before fit and competent iudges and witnesses . the best manner of giuing this promise , is , to make it * in words touching the present time , and simplie without any exception or condition expressed or conceiued . for by this meanes it comes to passe , that the bond is made the surer , and the ground or foundation of future mariage the better laid . and hence alone it is , that the persons betrothed in scripture are termed man and wife . iacob speaking of rahel , who was only betrothed vnto him , saith to laban , giue me my wife , genes . 29. 21. deut. 22. 23. if a maid bee betrothed to a husband , and a man find her in the towne , and lie with her , then shall yee bring them both out vnto the gates of the citie , and shall stone them with stones to death , the maid , because she cried not being in the citie , and the man , because hee hath humbled his neighbours wife . matth. 1. 20. ioseph feare not to take mary thy wife . now if the promise bee vttered in words , * for time to come , it doth not precisely bind the parties to performance . for example , if one of them saith to the other ; n. i will take thee , &c. and not , n. i do take thee , &c. by this forme of speech the match is not made , but only promised to bee made afterward . but if on the other side it be said , n. i do take thee , and not , i will take thee ; by these termes , the mariage at that very instant is begun , * not in regard of fact , yet in regard of right and intrest , which the parties haue each in another in deed and in truth . and this is the common opinion of the learned . yet notwithstanding , if the parties contracting shall say each to other , i will take thee to , &c. with intention to bind themselues at the present ; the bond is in conscience precisely made before god , and so the contract is indeed made * for the present time before god. true it is , that he which standeth to his promise made , as much as in him lieth , doth well : yet if the promise hath or conceiueth some iust cause , why hee should afterward change his purpose , the contract expressed in termes for time to come , though it were formerly made , & confirmed by oath , must notwithstanding giue place to the contract made for time present . those espousals , which are made vpon condition , which is honest , possible , and belonging to mariage , doe cease or depend : so far forth as the condition annexed ceaseth or dependeth . for example ; if the one partie promiseth to marry the other vpon cōdition , that his or her kinsman will yeeld consent to the match ; or vpon condition of a dowrie that shee shall bring vnto him , sutable to her education , and the familie whereof she commeth : these conditions being kept or not kept , the promise doth likewise stand , or not stand . but those conditions which are necessarily vnderstood , or which may certainly be kept and come to passe , do neither hinder nor suspend marriage . as this : i promise thee mariage , if i liue ; or , i promise to marie thee , if the sunne rise to morrow . againe , conditions that are either impossible or dishonest , are not to bee accounted as promises annexed * in way of marriage . of which sort are these , i will be thy wife , if thou willt take vnto thee wings and flie , or , if thou wilt bring an vntimely birth . furthermore , if the parties betrothed , do lie together before the condition ( though honest & appertaining to mariage ) be performed ; then the contract for time to come is , without further controuersie , sure and certaine . for where there hath been a carnall vse of each others bodie , it is alwaies presupposed , that a mutuall consent , as touching mariage , hath gone before . chap. 5. of the choise of persons fit for marriage . for the making of a cōtract , two things are requisite : first the choice , & then the consent of the parties . choice is an enquirie after persons mariageable . persons mariageable , are such as be fit and able for the maried state . this fitnes or abilitie is knowne and discerned by certaine signes ; which are either essentiall to the contract , or accidentall . an essentiall signe is that , without which the contract in hand becomes a meere nullitie . and of this sort there are principally fiue . the first is the distinction of the sex , which is either male , or female . the male is man of a superiour sexe , fit for procreation . the female is woman of an inferiour sexe , fit to conceiue and beare children . 1. cor. 11. 7. the man ought not to couer his head ; for as much as he is the image and glorie of god ; but the woman is the glorie of the man. 1. tim. 2. 12. i permit not the woman to teach , neither to vsurpe authoritie ouer the man , but to be in silence . by this distinction is condemned , that vnnatural and monstrous sin of vncleannes betweene parties of the same sexe , commonly termed sodomie ; as also the confusion of the * kinds of creatures , when one kind commits filthinesse and abomination with another . the second signe , is , the iust & lawf●ll distance of blood . distance of blood is then iust and lawfull , when neither of the persons that are to be married , do come neare to the kindred of their flesh , or to the flesh of their flesh , for so the scripture speaketh , leuit 18. 6. no man shall come neare to any of the flesh of his flesh : or to the * kindred of his flesh . where it is to be obserued , that by a mans flesh is meant that substance which is of himselfe , or whereof himselfe consisteth . and by the flesh of his flesh , that which next and immediately issueth out of that flesh whereof he consisteth . whereupon it followeth , that the touching or comming neare of flesh to flesh , is not spoken of strangers , but of those only that are of kindred . kindred is of two sorts , consanguinitie , or affinitie . kindred in consanguinitie , are those which issue from out , & the same common blood or stocke . and there be certaine degrees , whereby kinsmen of this sort are distinguished one from another . a degree is a generation or descent betweene two persons that are of the same blood . for one person cannot make a degree , vnlesse he be considered relatiuely in regard of generation . now many degrees continued or deriued from one and the same head , do make a line ; and a line is twofold , the right line , or the ouerthwart , cōmonly termed collaterall . in the right line , looke how manie persons there are , so many degrees there be , that only excepted , which vpon occasion offered , is in question , and from which we begin the account . abraham . isaac . iacob . ioseph . heere ioseph is distant three degrees from abraham , iacob two , isaac one , or the first . the right line is either ascending or descending . the right line ascending , is the race of all the ancestors ; and it hath sundrie degrees . of the first whereof is , the father and the mother ; of the second , the grand-father both by the father and mothers side , that is , the father of my father , and the father of my mother ; and the grand-mother , that is to say , my fathers and my mothers mother . of the third , is , the great grand-father , or the father of my grand-father ; and the great grand-mother , or the mother of my grand-father . of the fourth , is the great grand-fathers father , and the great grand-fathers , or grand-mothers mother . of the fift , is the great grand-fathers grand-father , & the great grand-fathers , or great grand-mothers grand-mother . of the sixt , is the great great grand-fathers grand-father ; & the great great grand-fathers , or great great grand-mothers grand-mother . the right line descending , is the race of a mans owne posteritie . and that also hath sundrie degrees . the first wherof is , the sonne and the daughter ; the second , the nephew , and the neece ; the third , the nephewes sonne , and the neeces daughter . the fourth is the nephewes nephew , or the sonne in the fourth degree of lineall descent , & the neeces neece , or the daughter in the same degree of descent . the fift is hee and she that are three lineall descents from the childs child . and so are the rest in their order , by what names soeuer they be called and knowne . now in this right line , whether ascending or descending , the person , of whom the case or question is moued , commeth neere to the kindred of his flesh . and therefore mariages in this line are prohibited infinitly , without any limitation ; so as if adam himselfe were now aliue , he could not marry by the law of god , because hee should come neare to the kindred of his owne flesh , as moses speaketh . the reason hereof is , because in the right line , superiours and inferiours are to each other as parents and children ; and the kindred betweene parents & children , being the first and nearest of all other , their coniuction in marriage must needs bee most vncleane , and repugnant vnto nature . the collaterall or crooked line , is that , which walketh by the sides of the right line , whether ascending or descending , in the row of the kindred . and it is either vnequall or equall . the vnequall is that , whereby the person in question and his kinsman , are vnequally distant from the common stocke , or head of the kindred . and in this line , looke how many degrees the kinsman that is furthest off from the common stock , is distant from the same , so many is he and his kinsman in question distant one from the other . for example , thare . abraham — nachor bethuel laban . heere laban being remoued furthest off , to wit , three degrees from the common stock thare ; is likewise three degrees distant frō abraham , his great vnckle , and abraham so many from him . furthermore , kinsmen in this line are of two sorts ; some are superiours to the person in question , some are inferiours to him . superiours are such , as are a kinne to his father , and mother , of some side ; and that either nearer , or further off . those that are of neare kin to them , bee these . i. the vncle of the fathers side , or the fathers brother ; the aunt of the fathers side , or fathers sister . the vncle of the mothers side , or the mothers brother ; the aunt of the mothers side , or the mothers sister . ii. the great vncle , or grand-fathers brother ; the great aunt , or grand-fathers sister . the great vncle , or grand-mothers brother , and the great aunt , or grand-mothers sister . iii. the great vncle by the fathers side , or great grand-fathers brother ; and the great aunt by the fathers side , or great grand-fathers sister . the great vncle by the mothers side , or the great grand-mothers brother ; and the great aunt by the mothers side , or the great grand-mothers sister . iv. the great grand-vncle by the fathers side , or great grand-fathers fathers brother : and the great grand-aunt by the same side , or the great grand-fathers fathers sister . the great grand-vncle by the mothers side , or great grand-mothers mothers brother : and the great grand-aunt by the same side , or the great grād-mothers mothers sister . now these in regard of their inferiours , are in stead of parents , and therefore do come neare to the kindred of their flesh . those superiours which are of kindred to parents on the one side , a farre off , are these . i. the sonne and daughter of the great vncle or aunt by the fathers side ; or of the great vncle or aunt by the mothers side . ii. the nephew and neece of the great vncle or aunt by the fathers side , or of the great vncle or aunt by the mothers side , neare to the cozin germane . and these as they stand in comparison with their inferiours , doe not come neare to the kindred of their flesh . the equall collaterall line , is that , whereby kinsmen are equally distant from their head . kinsmen of this line , are , i. whole brothers , that is , brothers by the same father and mother , or halfe brothers , that is , brethren by the same father , but not by the same mother . againe whole sisters by the same father or mother , or halfe sisters by one of them and not by both . ii. the brothers children or cousin germans ; that is , the vncles sons or daughters , or the aunts sonnes or daughters . the sisters children , or cousin germans ; that is , the aunts sonnes or daughters , which are the children of two sisters . iii. the cousin german , the son of the great vncle by the fathers or mothers side , and the cousin german the son of the great aunt , by the fathers or mothers side . the cousin-german the daughter of the great vncle , by the fathers or mothers side , and the cousin german , the daughter of the great aunt by the same sides . in this line , looke how many degrees the partie in question is remoued from the common stocke , by so many twice-told , is he remoued from his kinsman in question . put the case betweene bethuel and isaac , as in this example . thare abraham — isaac . nachor bethuel . heere bethuel being two degrees remoued from thare , is foure degrees distant from isaac . now he that is in the second degree of this line , comes neare to the kindred of his flesh ; and for that cause the mariages of brethren , and sisters are vnlawfull , and forbidden . but against this , sundrie things are alledged . obiect . 1. the sons of adam , who were the first brethren in the world , married their sisters ; marriages therefore in this degree may seeme to bee lawfull . answ. the case of those persons in those times , was a case of necessitie , which could not be auoided , and therupon was warranted by diuine dispensation . for god had giuen them his owne expresse commandement in this behalfe ; beare fruits and multiplie , gen. 1. 28. besides that , there were then no other women in the world , by whom they might haue issue and posteritie , but only by their sisters . whereupon it is manifest , that gods will was , to permit them to take euen their sisters to their wiues . but now out of this speciall dispensation from god , such matching is vtterly vnlawfull , being an apparent breach of another expresse commandement giuen afterward by god himselfe , leuit. 18. 9. 11. to this purpose saith augustine in way of answere to the example propounded . the practise of those first times , then backed by vrgent ne-nessitie ; the more ancient it was , the more damnable it proued afterward , when it was restrained by gods commandement . obiect . 2. sarah was abrahams sister , and yet abraham tooke her to wife . gen. 20. 12. yet in very deed she is my sister , for she is the daughter of my father , but not the daughter of my mother , and shee is my wife . gen. 11. 29. abraham and nahor tooke them wiues , and the name of abrahams wife was sarah . answ. touching this instance , there are sundrie opinions . the iewes doe grant thus much , that she was called by a name common to all kinsfolke of that sexe , to wit , a sister ; yet indeed shee was abrahams neece , the sister of lot , and the daughter of haran , abrahams brother , which moses elsewhere calleth iischa , genes . 11. 29. others thinke , that shee was daughter in law to thare , abrahams father ; because abraham himselfe saith , she is the daughter of my father , not of my mother . others are of opinion , that she was harans daughter in law , and after his death was translated into the family of terah , her grand-father ; who was also in ste●d of her father being dead , and thence shee was termed his daughter now howsoeuer in this varietie of iudgements , it is hard to find certaintie of truth , yet this is out of doubt , that god in those daies tolerated many things , which notwithstanding he did not altogether approue . obiect . 3. 2. sam. 13. 13. thamar saies to her brother amnon ; speake i pray thee to the king , and he will not denie mee vnto thee . ans. the speech of thamar is not simplie to be taken , as if she desired that which she said , or as if it were lawfull to be done , which she wished him to do ; but only that she sought to put him off , by giuing him this counsell , in respect of her owne deliuerance from that present danger ; wherein shee was . or at least it way be said , that she erroniously supposed it was lawfull for the king to grant such a sute , if it had bin made vnto him by her brother amnon . whether way soeuer this speech bee taken , there can no such thing bee gathered thence , as is pretended . now out of the second degree of the equal collateral line , it should seeme that those who are ioyned one to another in mariage , do not touch the kindred of their flesh ; and therefore the law of god forbiddeth not cōsobrines or cousin-germans , that is , brothers and sisters children to marrie . yea if examples be of force for this purpose , the scripture approueth such mariages . for thus it is written , that iacob married rahel the daughter of laban , his mothers brother , genes . 28. 2. againe , that mahlah , tirzah , and hoglah , milcah and noah the daughters of zelophehad , were married vnto their fathers brothers sonnes , numb . 36. 11. and othniel the sonne of kenaz , the cousin of caleb , tooke kiriath-sepher ; and hee gaue him acsah his daughter to wife , ios. 15. 17. howbeit in this case , the rule of the apostle is to be followed ; that nothing be done , euen in things that are otherwise lawfull , whereby a mans brother may stumble , or bee offended , or made weake , rom. 14. 21. wherefore it is conuenient , that such mariages should not be , because sometimes they may giue offence in regard of the law of the magistrate ; and because they come somewhat neare to the bonds and termes of blood and stocke , which god hath set downe in his word . augustine in his 15. booke , de ciuitate dei , chap. 16. saith to this purpose , experti autem sumus , &c. that is , we haue found by experience , that in regard of that neerenesse of blood , which cousin-germans haue vnto the degrees of brothers and sisters , how rarely custome hath admitted those mariages , which were warrantable by lawes , because the law of god hath not forbidden them , nor as yet the law of man. neuerthelesse the practise lawfull in it selfe , was forborne the rather , because it came neare to that which was vnlawfull , and therfore mariage with the cousin-german , seemed in a manner to be marriage with a mans own brother or sister , &c. howbeit , there is no question , but in these times it hath been well prouided by lawes , that such mariages should not be vndertaken . for as the multiplication of alliance is hindered thereby , so this inconuenience also groweth from them , that friendship and loue which is procured by affinitie , betweene men that are strangers ; cannot be enlarged and encreased , where men goe not out of the limits , and termes of their owne blood ; yea , there is naturally in man a commendable measure of shamefastnesse , whereby vpon consideration of nearenesse in blo●d , hee acknowledgeth a due debt of modestie and honor to his next kindred , and consequently estraineth himself in regard of them from he occasions and actions of concupiscence , whereunto hee is inclinable in respect of others . and hence it is , that generally the modestie that ought to be in those which intend mariage , auoideth as much as may be , these and such like coniunctions . the same is the iudgement of ambrose in one of his epistles to his friend paternus , wherin he disswadeth him frō marrying his sonne with his cousin-g●rman , vpon the grounds before alledged by augustine adding this withall , that though it were in it selfe lawfull , being no where forbidden by god , yet in sundrie respects being inexpedient , it ought not to bee done , according to the saying of the apostle , all things are lawfull for me , but all things are not expedient . but it is auouched to the contrarie , that god by expresse law forbiddeth mariage with the aunt , the fathers sister leuit. 18. 12. and with the mothers sister ▪ vers . 13. and with the fathers brother wife , which is also the aunt , vers . 14. therefore by the law of proportion , ● forbiddeth matching with the childr●● of these persons . for in nature it is a ruled case : if a man may not marrie th● mother , much lesse may he marrie the daughter . answ. the argument is faultie , and concludes nothing to the purpose . for there is not the same reason of both . in the right line of consanguinitie , those which are sisters to father and mother , stand in the place and stead of parents ; and their nephewes and neeces are to them as children , therefore mariages among them can stand by no law , either of god , of nature , or by the positiue lawes of nations . it is not so with cousin germans . for hauing no such relation , there is not in their mariages , by the law of moses , any discouerie of shame , or breach of ciuil honestie . the blessing of god vpon some of them mentioned in scripture , as vpon iacob and rahel , and such like , doe euidently shew that they were lawfull in themselues , and pleasing vnto him . and thus much touching kindred by blood or consanguinitie . kindred in affinitie , is that , whereby the termes of two kindreds , are brought into the societie of one and the same familie ; or whereby persons that are not of blood , are by marriage allied each to other . hence it is termed affinitie , because it maketh an vnitie of termes in kindred , which before were distant . affinity or alliance groweth by mixtion or participation of blood , in the coupling of man and wife together in lawfull mariage . for a bare and simple contract , maketh not alliance betweene partie and partie properly , but mariage after the contract finished and consummate . againe , the same alliance ceaseth and determineth vpon the death of either partie espoused or maried ; yet so as the prohibition of coniunction remaines , and stands in force , for the preseruation of publike honestie . now there is a kind of resemblance and proportion betweene kindred of blood , and kindred by mariage , not only in regard of degrees and line , but also in respect of the prohibition of degrees . those that are of alliance , are commonly reduced to these heads . i. the father in law , or the husbands or wiues father . the mother in law , or the husbands or wiues mother . ii. the mothers husband , or step father to them that come by another man. the fathers wife , or step-mother to those that come by another woman . iii. the wiues fathers father , or grand-father , and the wiues mothers mother , or grand-mother ; or the grand-father and grand-mother of the wife . iv. the sonne in law , or daughters husband , and the daughter in law , or sons wife . v. the neeces husband , & the nephewes wife . vi. the step-son , or son in law , that is , the son of a man by another wife , or of a woman by another husband . the step-daughter , or daughter in law , that is , the daughter of a man by another wife , or of a woman by another husband . vii . the step-sons son , or his son who comes of a man by another woman , or of a woman by another mā . and the step-daughters daughter , or her daughter who comes of a man by another woman , or of the woman by another husband viii . the husbāds or wiues brother , & the husbāds sister , or brothers wife . ix . the sisters husband , and the brothers wife . concerning affinitie , i propound these rules . i. looke in what degree a man is of consanguinity to ones wife , in the same degree of affinitie hee is to the wiues husbād . and cōtrariwise for example . isaac esau. iacob . ioseph — ioseph samuel aaron . eli. maria. leui. heere , if mar●e iosephs wife , be distant from esau iosephs vncle by the fathers side , two degrees , then also is ioseph himself distant from aaron the brother of eli his father in law , two degrees . if marie the wife , be distant from her own father eli one degree , and from her grand-father samuel two ; then also is her husband distant from eli his father in law , one degree , and from samuel his wiues grand-father , two . another example . herod . herod . philip , whose wife is herodias . heere herod being in the first degree of consanguinitie with his brother philip ; herodias his brothers wife is in the first degree of affinitie to him . ii. rule . cousins by mariage within the degrees , both of the right and collaterall line , doe come neere to the kindred of their flesh , in the same manner that cousins by bloud doe , in the same lines ; and the like degrees in both are forbidden . therefore in the right line of affinitie , it is as well vnlawful for the father in law to marrie the daughter in law , or the sonne in law to marry the mother in law ; as it is for the father to marrie the daughter , or the sonne the mother . againe , in the collaterall , it is as vnlawful for the vncle by the mothers side , to marrie the wife of his sisters son , and so in other degrees , as it is for him to match in the same degrees of cōsanguinitie . the reason is , because in these lines , as well as in those of consanguinitie , superiours and inferiours , are each to other as parents and children . from hence amongst other things , it may bee gathered , that it is in no sort lawful for a man , when his wife is dead , to marrie her sister , leuit. 18. 16. thou shalt not discouer the shame of thy brothers wife ; for it is thy brothers shame . and leuit . 20. 21. the man that taketh his brothers wife , committeth filthines , because he hath vncouered his brothers shame . against this doctrine it is obiected . first , that god commandeth not to take a wife with her sister , during her life , leuit. 18. 18. in which place , hee doth not simplie forbid a man to marry two sisters one after another , but to marrie them both together , and therefore after the wife is dead , a man may marrie her sister . ans. the place is a flat prohibition of the sin of polygamie . for to take a wife to her sister in the hebrew phrase , is nothing else but to take two wiues one to another . the like forme of speech is vsed otherwhere by moses , as exo. 26. 3. fiue curtaines shall bee coupled together , [ the woman to her sister ] that is , one to another ; and the other fiue curtaines shall be coupled [ the woman to her sister ] that is , the one to the other . ezech. 1. 9. the foure beasts were ioyned with their wings , [ the woman to her sister ] that is , the one to the other . againe , moses himselfe there alledgeth two reasons against polygamie : the one is , because the man is to loue , cherish and comfort this wife ; whereas , if he should take vnto him another besides her , he should greatly vex his first lawfull wife . the other , because by that meanes he should vncouer the shame of his wife ; that is , he should play a very dishonest part with her , to whom he was before lawfully married . obiect . 2 the lord commanded by a speciall law , that the brother , in case his brother died without issue , should take his wife , and raise vp seede vnto him , deut. 25. 5. answ. the words of moses are a speciall exception of a generall law propounded in leuit. 18. 16. thou shalt not discouer the shame of thy brothers wife ; for it is thy brothers shame . and they are peculiarly directed to the israelites , vpon speciall cause ; that , when the elder brother died without seed the name of the first borne might not be extinct , but the familie might bee preserued in that name , by raising vp of seed vnto him , which being a priuiledge proper to the israelites , vpon that speciall consideration , it must not bee enlarged to any other sort of men whatsoeuer . neither is the text to be vnderstood of cousins remoued only , as some thinke , but also of the next of the kindred by blood ; as appeareth plainly by the historie of ruth , chap. i. vers . ii. in these words of naomi to her daughters in law , turne againe , my daughters ; for what cause will you go with me ? are there any moe sonnes in my wombe , that they may bee your husbands ? turne againe , my daughters , go your way , for i am too old to haue a husband , &c. iii. rule . the wiues kinsman by blood , is of affinitie to her husband only ; but vnto his kindred by blood , the said kinsman hath no affinitie at all . so on the contrarie it is true , that though the husbands kinsman by blood , be allied to his wife , yet he hath no alliance to those that are kinsmen of blood vnto her . the reason is , because betweene the kindred of blood on the mans side , and the kindred of blood on the womans side , there is no affinitie . for the prohibition of the degrees of affinitie , hath force in those only which are the cause thereof , and goeth no further . now the cause being only in the married persons themselues , the effect may not in reason be enlarged , to them that are of the same blood with either of them . from this rule it followeth , that the kindred of both married persons by blood , may lawfully match together . the sonne in law , may match with the daughter of his mother in law . the father and the son by another wife , may marrie the mother and the daughter . two brothers may lawfully match with two sisters . iv. rule . kindred of affinitie to the wife , are also kindred of affinitie to her husband ; but how ? not properly , but only after a sort , and as it were , of affinitie . so on the contrarie . kindred of alliance to the husband , are , as it were , of alliance to his wife . for example . the wife of my father in law , which is not my wiues owne mother , but her step-mother , is , as it were , my mother in law , for she is ( as it were ) of affinitie to me , because she is indeed of affinitie to my wife . those which are of affinitie only after a sort , cannot conueniently match one with another . and therefore the sonne in law may not marrie with his wiues step-mother ; because being of affinitie to his wife , shee is in stead of a mother in law to him . neither may the daughter in law match with her husbands step-father , because hee is ( as it were ) a step-father to her . againe , my sisters husband may not marry my brothers wife ; for they are after a sort , brother and sister each to other . the reason hereof is , because the wife is holden in law a * part of her husband , and therfore if affinitie hinders mariage with one of the married couples , it hindreth as well in the like case and respect , mariage with the other . and thus much touching the distance of blood , which in the choice of persons fit for mariage , is most necessarily to be obserued . for in the 18. chapter of leuiticus , there are sixteene seuerall sorts of persons with whom mariage is forbidden . the first is the mother . the second is the step-mother . the thid , the sister by the same father and mother . the fourth , the half-sister , by one of the parents only . the fifth is the neece by the sonne . the sixth , the neece by the daughter . the seuenth , the fathers sister . the eight , the vncles , that is , the fathers brothers wife . the ninth , the mothers sister . the tenth , the daughter in law , or sons wife . the eleuenth , the brothers wife . the twelfth , the wiues mother . the thirteenth , the step-daughter , or the wiues daughter by another husbād , or husbāds daughter by a former wife . the fourteenth , is the step-sonnes daughter , that is , his daughter who was the wiues sonne by another husbād . the fifteenth , the step-daughters daughter . the sixteenth , is the wiues sister . and not only these , but all other answerable to them , either in the same or like degree , are by equall proportion forbidden to be had in mariage . it is alledged , that the prohibitions mentioned in that chapter , are meerely mosaicall , that is , ceremoniall , and therefore doe not bind vs now in the new testament . answ. it is a flat vntruth ; as shall appeare by these reasons . first , the cananites long before these lawes were giuen by moses to the israelites , were grieuously afflicted for the breach and contempt of the same , as may bee gathered by that which is written in the same chapter of leuiticus , vers . 3. according to the workes of the land of canaan , yee shall not do , neither walke in their ordinances . and vers . 24. you shall not defile your selues in any of these things : for in all these the nations are defiled , which i will cast out before you . vers . 25. and the land is defiled ; therefore i will visite the wickednes thereof vpon it , and the land shall vomit out her inhabitants . secondly , the prophets themselues after moses , are wont to account these prohibitions not ceremonial , but morall . ezech. 22. 10. in thee , haue they discouered their fathers shame ; in thee haue they vexed her , that was polluted in her flowers . amos 2. 7. a man and his father will go in to a maid , to prophane the name of my holinesse . thirdly , the same lawes are also vrged in the new testament , wherin legal ceremonies were determined , and had their end . mark. 6. 18. iohn said to herod , it is not lawfull for thee to haue thy brothers wife . 1. cor. 5. 1. it is heard certainly , that there is fornication among you , and such fornication , as is not once named among the gentiles , that one should haue his fathers wife . fourthly , nature it selfe by proper instinct , abhorreth such kind of coniunctions , & the prohibitions of them , haue sufficient ground , euen from her principles . for to this purpose it is , that not only the lawes of the romane emperours , but also the ciuill canons and constitutions of men , very skilfull in that kind , haue in all ages expresly bin made against such persons , as haue offended in those societies forbidden by the law of moses . fiftly , the lord himselfe hath denounced many and great punishments to be inflicted vpon the breach of the same lawes . leuit. 20. 11. the man that lieth with his fathers wife , because hee hath vncouered his fathers shame , they shall both die ; their blood shal be vpon them . vers . 12. the man that lieth with his daughter in law , they both shall die the death ; they haue wrought abomination ; their blood shall bee vpon them . vers . 14. he that takes a wife and her mother , committeth wickednesse ; they shall burne him and them with fire . vers . 16. the man that taketh his sister , his fathers daughter , or his mothers daughter , and seeth her shame , and she seeth his shame ; it is villanie : therefore they shall be cut off in the sight of their people . vers . 20. the man that lieth with his fathers brothers wife , and vncouereth his vncles shame , they shall beare their iniquitie , & shall die childlesse . deut. 23. 2. a bastard shall not enter into the congregation of the lord , euen to his tenth generation . deut. 27. 20. cursed be he that lieth with his fathers wife . the third essential signe of a person mariageable , is abilitie and fitnesse for procreation . and this in an holy and modest sort is alwaies supposed to bee in the partie contracted , vnlesse the cōtrarie be manifestly knowne , & discerned by some apparent infirmitie in the bodie . hence i gather , that it is vnlawful to make a contract with such a person , as is vnfit for the vse of mariage , either by naturall constitution of bodie , or by accident . for example ; in regard of sicknesse , or of frigiditie , or of the palsie vncurable , or lastly of the depriuation of the parts belonging to generation . these and such like impediments are of force , though a contract should alreadie be made , yet to make it a meere nullitie , considering that god maketh knowne his will in them , that hee approoueth not of such espousals , but would haue them to be dissolued . againe , that which is made betweene two persons that are * vnder age , is to bee holden and accounted as vnlawfull . and though it should be done by consent , or cōmandement of parents , yet it is of no moment . this alwaies remembred ; except it bee ratified by a new consent of the parties after they be come to age ; or that they in the meane time haue had priuate and carnall copulation one with another . againe , put the case two be espoused , whereof the one is vnder age , the other of full age ; the partie that is of full age , ought to tarrie and expect the time , wherein the issue of the espousals formerly made , may bee manifested . and the vnder-aged may not break off consent , either before , or when they be come to perfect yeares , but must rest in expectation of the accomplishment of the contract , when hee or she shall be out of their minoritie . the fourth essential signe , is a sound and healthfull constitution of bodie , free from diseases incurablie contagious . whereupon it followeth , that a promise of mariage made betweene those , whereof the one hath a disease so lothsome , as that the other vpon good ground cannot possiblie endure familiar societie and companie with him ; though it do not wholly hinder the vse of the bodie , is vtterly vnlawfull . of this sort is the leprosie , the frēch poxe and such like . for seeing there cannot be any matrimonial vse of them that are tainted with such contagious diseases , without apparent danger of infecting each other , and those also , which haue societie with them , and others ; yea and by this meanes the issue of their bodies , growing of a corrupted seed , are euen borne to perpetual miserie , and to the great hurt and hinderance of the common-wealth ; the case is plaine , that such mariages cannot be vndertaken with good conscience . now if the one party haue a disease , though not contagious , yet either incurable , or so * lothsome , as the other hath iust cause to abhor his companie ; for example , if he be sicke of a lethargie , of the falling sicknes , or such like diseases ; then , though it be lawfull to match with him , because such a contract is not expressely forbidden , neither is it apparantly hurtfull to the cōmon-wealth , yet is it not expedient , because the disease being lothsome to the sound partie , the mariage also will become vnprofitable , and the partie in danger of breaking the commandemēt of the morall law , wherein god forbiddeth to commit adulterie . the fifth essentiall signe of a person mariageable , is freedome from mariage ; whereby both the parties which enter contract , are so at libertie , that neither the man hath in present another wife , or is promised to another ; nor the woman hath another husband , or is promised to another . the reason is , because god himselfe esteemeth that mariage only lawfull , wherein one man is ioyned to one woman , and they both into one flesh ; & consequently iudgeth it vnlawfull , as for one man to haue more wiues ; so for one woman at the same time to haue more husbands . hence it followeth , that it is against the law of god , and the first institution of mariage , that a contract should bee made betweene such persons , whereof the one is formerly betrothed to another . for so long as the first promise stands in force , the man can no more be betrothed to two women , then he may be the husband of two wiues ; because the spouse by the bond of her promise to the man , becomes a wife ; and the man by the bond of his promise to the woman , becomes an husband , deut. 22. 23. 24. againe , there can bee no sure-making , and consequently no mariage with such a one , as either hath been diuorced without a sufficient cause , or hath wrongfully forsaken and reiected a lawfull mate before . to this purpose saith our sauiour christ , matth. 19. 9. i say vnto you , that whosoeuer shall put away his wife , except it be for whoredome , & marieth another , committeth adulterie ; and whosoeuer marrieth her which is diuorced , committeth adulterie . and saint paul , 1. cor. 7. 11. but & if she depart , let her remaine vnmarried , or be reconciled vnto her husband , and let not the husband put away his wife . hitherto i haue treated of essentiall markes , which belong to the being of mariage . now i come to those that are accidentall . an accidentall marke of a person fit for mariage , is that , which belongeth not to the being , but to the well being , that is , to the holines and puritie of that estate . and of this sort , there be three that are the principall . the first is paritie or equality , in regard of christian religion ; for in mariage , there is a speciall care to be had , that belieuers be matched with belieuers , and christians with christians ; not belieuers with infidels , or christians with pagans . for the former sort are only and alwaies to be made and kept , and the latter to be auoided , yea inhibited by positiue lawes and constitutions , the breach whereof in such cases is seuerely to be punished . the neglect of this point was one principall cause of the destructiō of the old world by the floud . gen. 6. 2. the sons of god saw the daughters of men , that they were faire , and they tooke them wiues of all that they liked . abraham obserued it in the mariage of isaac his sonne , and for that purpose tooke an oath of his seruant . gen. 24. 3. i will make thee sweare by the lord god of heauen , and god of the earth , that thou shalt not take a wife vnto my son , of the daughters of the cananites among whom i dwell . and in imitation of that holy example , isaac also giues a charge vnto iacob his son , that he should not take a wife of the daughters of canaan , gen. 28. 1. afterward there was an expresse law of god giuen by moses , touching the gentiles that liued in that land . exod. 34. 15. beware that thou make not a couenant with the inhabitants of the land , &c. vers . 16. and take of their daughters vnto thy sonnes , and their daughters go a whoring after their gods ; and make thy sonnes goe a whoring after their gods . and the same law was vrged by ezra the priest in his time . ezra 10. 11. separate your selues from the people of the land , and from the strange wiues . lastly , s. paul exhorteth the corinthiās , 2. cor. 6. 14. be not vnequally yoked with the infidels . and titus 3. 10. reiect him that is an heretike , after once or twice admonition . but suppose it falleth out , that the espousals be past , and that both parties at the first were belieuers , or one of thē only ; or that at first both were vnbelieuers , and yet afterward one of them is conuerted to the faith ; or further , admit that both were belieuers at the contract , yet within some time after , the one becomes an infidell , that is to say , a iew , a turke , or an obstinate heretike , that denies the faith , and razeth euen the very foundation of religion ; in this case what is to be done ? surely euē such espousals once made and ended , if there be no other impediments but these , are to stand & continue firme and vnchangeable ; so long as the vnbelieuing partie doth willingly yeeld , and submit him or her selfe to the performance of mariage duties , properly belonging to man and wife . my reason is , the speech of paul , who saith ; if any brother haue a wife , that beleeueth not , if she be content to dwell with him , let him not forsake her . againe , the woman which hath an husband that belieueth not , if he be content to dwell with her , let her not forsake him , 1. cor. 7. 12. 13. if it be heere alledged , that the sin of adulterie dissolues the bond both of contract and mariage , and therefore much more doth idolatrie or infidelity , which is a sinne farre more detestable then adulterie : i answere , that the questiō is not , whether of these is the greater sin , or more hainous in the sight of god ; for infidelitie in both respects far exceedeth the other ; but whether of them is more repugnant to the nature and condition of wedlocke . now the sinne of adulterie is that alone , which breakes the bond , and renounceth the troth plighted in mariage , and is the proper cause of a diuorce , and not idolatrie or infidelitie . the second note , is parity or equalitie in regard of age and condition . first of age ; because though the mariage of persons , whose yeares are farre vnequall , is not expresly forbidden in the word ; yet is it agreeable to the rules of expediencie and decencie , that the aged should match with the aged , the yonger with the yonger . reasons are these . first , because the comforts of this societie in likelihood will by this meanes alwaies be equall , and consequently bring the more contentment to either partie . secondly , these vnequall mariages are often times offensiue to others . thirdly , they cannot but in some cases proue offensiue euen to themselues . for when a man of great yeares matcheth with a woman very yong , or a yong stripling marrieth an aged woman ; the elder partie growing weake and impotent , may the sooner come to be vnfit for mariage duties ; and the yonger being of greater strēgth and abilitie , , the more in danger of being exposed to incontinencie , and that in the highest degree , vnlesse he be restrained by gods speciall grace . for this cause it was a great fault , wherewith one apuleius was iustly charged , that being but a very yong man , he was married to a wife of 60. yeares of age . secondly , of condition and estate . for this also is answerable vnto the apostles rule , who exhorteth men to thinke of , and to do those things which are true , iust , commendable , and of good report , philip. 4. 8. thus it is a seemely and commendable practise , that , the prince , the noble man , the free-man , the gentleman , the yeoman , &c. should be ioyned in societie with them , that are of the same or like condition with themselues , and not otherwise . for this cause are the auncient romans greatly to be commended , who ( as we reade in their stories ) had such a carefull respect of their mariages in this behalfe , that they made lawes and constitutions for the restraining of inequalitie of worldly estate in such societies , by this meanes preuenting much confusion and disturbance in families , and other orders of men . whereunto agrees that of tertullian , who saith , that if a free woman had affianced her selfe to him that was a bond-man to another , and being thrice admonished thereof , by him that had authoritie ouer her , did notwithstanding perseuere in her purpose ; she should , according to the law , lose her freedome . the third note is publike honestie and credit , whereby the contract made becomes a matter of good report , well thought and spoken of abroad . whatsoeuer things are of good report , thinke on them . philip. 4. 8. from hence i gather , i. that it is an vnseemely thing for a mā to make promise of mariage to such a woman , as hath bin formerly deflowred , or hath and is , or may beconuinced of adulterie & vncleannes . nay i adde further , that a cōtract made with such a one , as himself hath before deflowred , is by the law of god vnlawfull . for the adulterer and the adulteresse , by diuine law should be put to death , and be cut off from humane societie , leuit. 20. 10. ii. it is altogether inexpedient , that a woman should be married to such a man , as hath a concubine , vnlesse hee formerly renounce her , and testifie the same by true and vnfeined repentance . the reason is plaine . such a mariage cannot be vndertaken in the lord. and the partie himselfe , being before polluted with his concubine , becomes now by mariage to another , an adulterer ; and she that is maried vnto him , by this her act yeelds consent vnto his adulterie . iii. that no man professing christian religion , much lesse a minister of the word , ought to take to himselfe in mariage a harlot , a defamed woman , or one that comes of infamous parents , though she be repentant . leuit. 21. 7. the priest shall not take to wife one that is a whore , or prophaned , that is to say , which hath an euill name , or comes of ignominious parents . which law , though it was in part ceremonial and leuitical , and so far forth abrogate ; yet hauing in it some moralitie , in as much as the reason therof ( to wit , because it is reprochfull to a christian , but specially to a minister ) is still in force , it is to be holden perpetuall . for christian profession , and the ecclesiasticall ministrie is principally to be respected , and whatsoeuer may preiudice the dignitie and credit thereof , to be auoided . obiect . 1. the prophet hosea was commanded to take vnto him a wife of fornication , that is , an harlot , hosea 1. 2. answ. hosea did it not in deed , but in type and resemblance . for god commanded him in his prophecie , to take vpon him ( as it were ) the person of a fornicator , that by this meanes hee might the more effectually charge and cōuince the israelites of their vncleane and vnchast conuersation . obiect . 2. the lord also forbiddeth the priest to marrie a widow , leuit. 21. 14. it may seeme therefore vnexpedient for a minister so to do . answ. the law concerning the mariage of a virgin , and not a widow , was not enioyned to all priests , but only to the chiefe priest , leuit . 21. 10. and hee also might marrie a widow , but such a one only , as had bin the widow of a priest , and not any other , ezech. 44. 22. now this was commanded them vpon speciall consideration . for the high priest was a type of christ , and christ was in time to come to call his church , the elect , among the gentiles , and to marrie them as a virgin espoused vnto himselfe . yea he was also to marrie his church as a widow , but the widow of a priest only , because he was to gather to himselfe the remnant of the church of the iewes ; howbeit not all of them , but such only as came of the holy fathers , and were israelites , not according to the flesh , but according to the promise . iv. that it is not meete for a man to be contracted to the sister of her that is alreadie affianced vnto him . and so much of the first point , required to the making of a contract , namely , the choice of a person fit for mariage . chap. 6. of consent in the contract . the second thing required to the making of a contract , is the free and full consent of the parties , which is indeed the very soule and life of the contract . and this consent standeth in the approbation , or ( as wee commonly call it ) the sure-making of the parties contracted . consent in this case is twofold , either of the man and the woman , or of their parents . touching the first ; that the man and the woman may yeeld free consent each to other , it is necessarie that , in respect of vnderstanding , their iudgemēt should be sound ; and in regard of will , their choice should be free . and here sundrie cases are to be resolued . i. case . when the contract flowes not from the wil and good liking of the parties , but is forced and compelled , what is then to be done ? ans. if the espousals haue bin made through force , or feare ; i meane , such as may befall a constant , and resolute man , and which hath bin wrought , vpon good knowledge , and cōsideration ; then are they of no moment , & in truth meere nullities ; because there is wanting to them the free and voluntarie accord , and assent of both parties . neuerthelesse , if afterward they shall grow to a new consent , or both yeeld to an after-acceptation of that which was formerly made , the espousals shall then stand in force ; without further exception , or contradiction . ii. case . but how if consent bee past , and in processe of time it appeares to the espoused persons , that they haue erred , either in choice , or consent , or both ? answ. there is a three-fold error in consent ; the one of the person , the other of the abilitie , or estate of the person ; the third of the qualitie . error in respect of the person , is , whē one person is taken for another ; or whē the contract is made betweene two , whereof the one was taken to be such a partie , as afterwards he proued not to be . now where this error is committed , it is a plaine case , there was no consent ; and therefore the contract , vpon certaine knowledge therof , is quite frustrate . for the knowledge of the partie is the ground of consent , and belongs consequently to the very substance of mariage . neuerthelesse , if , the error being once knowne , the parties haue had secret societie one with another ; & haue either againe consented , or growen to an after-acceptation of the consent before made , the contract may and doth stand in full force . for example : iacob , by the deceit of laban , had taken leah for rachel , to his wife ; so saith the text , when the euening was come , laban tooke leah his daughter , and brought her to him , and he went in vnto her , gen. 29 ▪ 23. but when the morning was come , behold it was leah , 25. now by the iudgement of the best diuines , iacob might iustly haue renounced leah , if he would , because laban had giuen her vnto him for rachel , and so deceiued him ; yet hee would not vse extremitie , but kept her as his wife . if it be said , there was an error in the person , therefore no consent , and so leah was not his lawfull wife , but rachel . i answere , that iacob did renue his cōsent afterward , & that renued cōsent following vpon their knowing one of another , made her his wife , though in extremity & rigor she was not . againe , rachel was indeed the partie to whom he was espoused , by the former cōtract ; and therfore , vpon their mutuall agreement afterward , she also became his wife . so saith the holy ghost , vers . 27. fulfill seuen yeares for her , and we will also giue thee rachel for thy seruice , &c. v. 28. then iacob did so , and laban gaue him rachel his daughter to be his wife . error of the ability or estate is , when one of the parties to whom cōsent was giuen by the other , being taken for rich and wealthie , in the issue proues to haue been very poore , and not sufficient to maintaine that state of life . touching this error , it is to be considered , whether the cōtract was made absolute , for the time present , & so for euer afterward , or conditional for time to come only . if it were absolute , that is , conceiued in termes of the present time , then though the deceit bee verie offensiue to the partie deluded , and vpon his complaint ought in equitie to be punished by the magistrate ; yet it is not of force to breake off the contract ; because the abilitie of either or both parties belongs not to the essence of mariage . but if it were for time to come and conditionate , then he or she that made promise vpon this condition , is free and not bound in conscience to fulfill the promise ; vnlesse the condition expressed aforehand be kept , and performed . error of the qualitie of the person , is , when she which was in the espousals taken to bee a virgin , is afterward found to be with child by another , before they come together . by this error the couenant is made void , and becomes a meere nullitie ; so as the man cannot be compelled , vpon true and certaine knowledge thereof , to marrie the woman ; but may renounce her , vnlesse both parties come to a new agreement , or haue priuately knowne each other vpon mutuall consent . for first , god did in expresse tearmes command the iewes , that such a woman should be stoned to death : deut. 22. 20. if the maid ( that was giuen to wife ) be not found a virgin , vers . 21. then shall they bring the maid to the doore of her fathers house , and the men of her citie shal stone her with stones to death , because she hath wrought folly in israel , by playing the whore in her fathers house . therefore it was not the will of god , that she should be retained as a wife , but vtterly reiected and forsaken . againe , this was so vsual a practise in israel vpon gods commandement , that godly and righteous men , vpon the discouerie of this error , would not in conscience be perswaded , to marry thē to whom they had been betrothed , matth. 1. 18. ioseph her husband ( hauing found , before marie and he came together , that she was with child ) being a iust man , and not willing to make her a publike example , was minded to put her away secretly . iii. case . what shall we thinke of the espousals of such , as are furious , and franticke ? answ. we must distinguish of these diseases . for madnes is , either perpetuall , or by fits only with intermission . if it be perpetuall , the case is cleere , that whether one of the parties only , or both be franticke , the contract made betweene them , is altogether vnprofitable & vaine . for such know not what they do whē they make a promise , and the consent which passeth betwixt thē cannot be free , full and perfect , but must needs be hindred and preiudiced by the heate and violence of their disease . now although perpetuall madnesse be a iust impediment of mariage , and a sufficient cause to dissolue a contract , yet it is meet that there be a conuenient space of time agreed vpon , wherein all meanes may be vsed for the curing of this disease , to the end that gods wil touching their amendment may be the more euidently knowne ; and both the parties themselues , and their friends may giue testimonie to the world , that they haue had a carefull respect of the contract before made . againe , if it be not continuall , but by * fits , so as they haue some good daies , and quiet intermissiō , the case is otherwise . for the contract shall be ratified , and stand in force : prouided , that it was manifestly knowne , that the said parties were both in their right wits , before they plight their troth each to other ; and themselues be willing afterwards to confirme their promise forme●ly made , by renuing their consent . consent of the parents , is that act whereby they giue their word and promise , to bestow their children in mariage , and in regard of right , doe indeed presently bestow them . therefore priuate contracts , that are made without free and lawfull consent of parents , are not only vnprofitable and vnlawfull , but euen by the law of god meere nullities . reasons . i. they are contrarie to the expresse will and commandement of god : exod. 20. honor thy father and thy mother . ii. they are flat repugnant to naturall equitie ; which teacheth , that he who hath not power , nor right ouer himselfe , cannot bind himselfe by promise to another . now children haue not power ouer themselues , but are vnder the gouernment , & at the disposition of their parents ; therefore the couenants which they make , are not made and appointed of god , and those which god maketh not , are in deed and truth none at all . chap. 7. of reiection , or refusall of the contract . contrary to a complete and lawful cōtract , is reiection , wherby the contract is dissolued , or broken off . a lawfull contract is then dissolued , when some great and hainous fault followeth immediately vpō it , in either of the parties espoused . and from hēce arise diuers and sundrie cases to be set downe and resolued . the first is this . what is to be done , when some disease befals one of the parties immediately after the contract made ? answ. those diseases which take away the vse of the bodie , and altogether disable the partie from the performance of the promise made , in respect of mariage duties , are very iust impediments of mariage , and consequently do break off the contract . of which sort are vncurable palsies , frigiditie , and such like , whereof i haue spoken before . neuerthelesse a couenāt once made , is not suddenly to bee renounced , for feare of breeding offence . and therefore some longer respite is to be taken from the time of the contract , in which they are to rest in expectation of amēdment , before the said diseases be publikely and solemnely declared to be incurable , and consequently that the couenant made is become void . now , if the disease do not for the present take away the vse of the body , and yet in time proues incurablie contagious , and so lothsome , that the one may iustly feare to keepe and conuerse with the other ; as it falleth out when one is tainted with leprosie ; then the contract is vtterly to be dissolued , as if god himself should haue commanded it , though the promise was formerlie made , & the parties themselues should be vnwilling . god hath ordained matrimonie to helpe , not to hurt either the persons themselues , or others . where therefore these diseases be , which may infect , hurt , or destroy others , there god hath , as it were , testified from heauen , that the act done is not pleasing vnto him , and that presently it ought to be frustrate . the contract being thus once dissolued , the sounder partie shall be at his , or her libertie to marrie againe . but the diseased is by the magistrates authoritie , to be forbidden societie with any other in way of mariage , and commanded to lead his life , where he may conueniently from companie , for feare of infection . and withal he is for his owne part , to sue vnto god by prayer in faith for the gift of continencie . for certaine it is , that he to whom god hath denied the power of vsing mariage with good conscience , is thereby euen called to continencie and single life . but if the disease be not contagious , yet either incurable , or so nastie , that either of the espoused hath iust cause to be afraid of the others companie ; then both are to be aduised , not to claime their right , but willingly to surrender it each to other by mutuall consent , that they may be free againe , & not bound by any former promise to liue together as man and wife . considering that they haue no hope mutually to conuerse together , with comfort & contentment , while they so remaine . vpon this aduice giuen by their lawfull pastor , or some in his stead ; if they both yeeld , or one of them at the least desires to be at his owne libertie , the espousals are forthwith to be brokē off . but if neither will consent to a separation , but rather proceed as they haue begun , and in probability the one haue no iust cause to hold the other in suspition , in respect of contagion ; they are not to be hindered from the consummation of their mariage . furthermore , though one of them should haue a disease , which is continuall without intermission , & yet curable , or any other incōuenience should befall either of them , after the sure-making , wherby they become lame , deafe , or dumbe , &c. yet this is not a sufficient cause to moue them to renounce , and dissolue the contract . a second case . what if it falleth out , that after the finishing of the contract , one of the espoused persons bee long absent from the other , so as the absence bee preiudiciall to the mariage , that should ensue vpon the contract ? answ. inquirie must be made , whether this absence be voluntarie , or against the will of the partie . if it be voluntarie . for example ; if the man vpon an honest and iust cause , the woman also being priuie thereunto , shall go beyond seas , and being admonished of his dutie before hand , shal notwithstanding stay a whole yeare or more , and will not returne , but further wilfully absent himselfe ; then may it be lawfull to the woman , to craue of the publike magistrate a dissolution of the couenant made , & consequently marry another man , vnlesse the former , to whom she was contracted , be heard of . if he be , then shall it be lawfull for him to pleade for himselfe , and tendring no iust cause of his refusall , he shall be forced by the magistrates authoritie to stand to his promise , and take the woman for his wife . and the same order is to be taken in the wilfull absence of the woman , after she is contracted . if againe , the man or woman shall vpon an euill mind , and with purpose to deceiue each other , absent thēselues , and depart ; meanes must be vsed , that they may be admonished of their dutie . that being done , or at least vndertaken , and yet the partie offending will not appeare , if the other that is present , vpon certaine knowledge of his , or her want in respect of continencie , shall sue to the magistrate ; after publike and solemne notice giuen , the contract may be broken . but if on the other side , either of them be absent against their wil , and intendeth no fraud or deceit , but is violently detained , by captiuitie , imprisonment , sicknes , force , banishment , transportation or such like ; then the partie present being desirous of the consummation of the mariage , ought either to make meanes vnto him , and expect his returne , or haue certaine notice of his death , before she promise , or haue to do with any other in way of mariage . a third case . what if after the contract , one of the parties becomes furious , or madde ? answ. if the disease be continuall , without intermission , in all equitie and likelihood , the espousals are to be dissolued , vnlesse both parties after knowledge and experience of the disease , haue knowne one another : yet in this , and all such like cases , it is fit that all good meanes be tried and vsed , and sufficient time be giuen for the restoring of the diseased , to their former good estate , and for the accomplishment of the mariage lawfully begun , as before . chap. 8. of mariage . mariage is that , wherby the coniunction formerly begunne in the contract , is solemnely manifested , and brought to perfection . mariage is consummate by three sorts of actions ; one of the parents of the bride and bridegroome , the other of the minister in publike , the third of the persons coupled together . the action of the parents is vpon the mariage-day , to bring the bride , and deliuer her to the bride-groome , that they two may become actually man and wife , and performe each to other all matrimoniall duties . and where the mariage is complete , in any other manner , so as the parents vpon sound iudgement and deliberation , shall deny their full and free consent , either in expresse words , or by cōniuence and silence , and that vpon iust and lawfull cause ; there , though in the ciuill courts of men , it may stand , and the children borne therein bee legitimate before men , yet the truth is , before god it is of no force , but a meere nullitie . and because this doctrine , touching consent of parents in these cases , is of great vse , and auaileth much to the supporting and mai●●●ining of families ; i will first open the truth thereof , and then proue it by reasons . vnder the name of parents are comprehended ; first , the father and mother . secondly , all tutors and guardians , who haue the proper & sole charge of wards , or others vnder yeares of discretion . thirdly , all such as are kindred of blood , who are in stead of parents to childrē , as the vncle by the fathers side , the vncle by the mothers side , and such like . now touching the consent of parents , that is , of father and mother , i hold it requisite of necessitie to marriage : for the authoritie of parents must not be resisted , or violated . as for tutors , and such as haue the place of parents , their consent is not required of necessitie , but * of honestie at least , because the power and authoritie of the parent , though it be not taken away , yet it is lessened , when it is either transferred to another person , or in part resteth in the child alreadie bestowed . secondly , by parents consent , i vnderstand that which they giue , not rashly , vnaduisedlie , or foolishlie , but out of good & wise consideration , and vpon true and sound iudgement , of the businesse in hand : for otherwise , as much as in them lieth , they make the mariage void and of none effect . and they are then thought to carrie a right iudgement of the thing , when they be able to yeeld a iust cause of yeelding , or denying their consent . for example ; if a father denies to bestow his daughter iulia vpon sempronius , because hee knowes him to be an arrian , a pelagian , or of any other sort of heretikes ; he withholdeth his consent vpon a good ground , & he doth that which he doth , of iudgement . yet further i adde , that where the parents do dissent , and can yeeld no probable cause thereof ; the mariage consummate without their consent , ought to be confirmed and ratified by the authoritie of the magistrate , who is pater patriae . and this seemes to be the most equall course , both for the auoiding of greater scandals , & for the preuenting of wrong , that may otherwise be done in some particular case , as to a woman that is defloured and reiected . thirdly , consent of parents is either expressed , or implied ; expressed , when it is giuen by words ; implied , when it is yeelded by silence . for it standeth with most equitie and indifferencie , to thinke that those parents do giue consent , who do not by word expresly denie the same . fourthly , children are either subiect to the authoritie of their parents in the familie ; or at their owne libertie , & out of their parents subiection . those that are at liberty , are tied necessarily to subiection in respect of mariage ; but the other being still of the familie , and vnder iurisdiction , are bound to be ordered , by their parents in the bestowing of themselues . this is briefly the meaning of the question in hand . now , for proofe of this point , i will propound three sorts of arguments , wherof some are drawne from the law of god , some from the light of nature , and some from the iudgement of the ancient church . for the first sort . according to the law of god , mariage is not only a ciuill and politike , but also a diuine and spirituall coniunction , the author and ordainer whereof , vpon speciall cause , was god himselfe : this our sauiour christ witnesseth , when he saith , those whom god hath ioyned together , let no man separate , matth. 19. 6. that therefore mariages may be soundly ratified and confirmed , the authoritie and power of god himselfe is necessarily to be interposed . if it be asked , how god that is in heauen , should bring and ioyne together man and wife vpon the earth ? i answere , that he doth it not immediately by himselfe , as he brought euah vnto adam , but in & by some solemne and lawful meanes . and this meane , is that great and ancient power and prerogatiue of parēts . and the law of god hath giuen them this power , not in ciuill contracts and compositions alone , but euen in the beginning and accomplishing of mariages . deut. 7. 3. thou shalt not giue thy daughter vnto his sonne , nor take his daughter vnto thy son . ierem. 29. 6. take wiues for your sonnes , and giue your daughters vnto husbands , that they may beare sonnes and daughters . 1. cor. 7. 36. but if any man thinke that it is vncomlie for his virgin , if shee passe the flower of her age , and need so require , let him doe what he will , he sinneth not , let them be maried . hence it was , that abraham by right of this authoritie , gaue order what wife his seruant should prouide for his son ; thou shalt not take a wife to my sonne of the daughters of the canaanites ; but thou shalt go vnto my countrie , and to my kindred , and take a wife vnto my sonne isaac , gen. 24. 3. 4. sampson , though he was inflamed with the loue of the womā in timnath , whom he saw to be beautifull in his eyes , yet hee durst not take her to his wife , till she was giuen him of his parents , iudg. 14. it was an expresse law of god , that if a man intised a maid that was not betrothed , and lay with her , hee should endow her , and take her to his wife : but how ? marke in what manner the holy ghost proceedeth , if her father refuse to giue her to him , he shall pay money according to the dowrie of virgins , exod. 22. 16. 17. deut. 22. 28. 29. in which text , moses plainly teacheth , that the consent of the two parties is not sufficient , no not though they haue had societie together , vnlesse they haue the free cōsent of their parents also . in like maner it was ordained by god , numb . 30. 4. 5. 6. that if a woman vowed a vow vnto the lord , being in her fathers house , & her father hearing it , holdeth his peace concerning her , that is , approueth her vow by winking at it , her vow shall stand . but if her father disallow her , that is , giueth no approbation or consent vnto the vow made , it shall be of no value , and the lord wil forgiue her , because her father consented not . now , if the vow of children made vnto god , and pertaining to his worship , cannot be ratified without the parents approbation ; of how much lesse force shall any priuate contract or mariage be , without their allowance ? the second argument is taken from the light of nature , and it is gathered by proportion on this manner : a son priuilie alienateth and selleth away his fathers lands , either in whole or in part . the question is , whether this alienation be good in law , yea or no ? answere is , no. and why ? because the land did not belong to the son , but was part of his fathers substance . in like manner , a son alienates himselfe , and is betrothed to a woman , to marrie her without his parents knowledge : is this act of the son warrantable and sound ? by no meanes ; for the son in respect of his body , is part of the fathers goods , and may not be alienated from him without consent . a notable reason hereof we find in iob 1. for when god had giuen satan power to destroy and spoile all iobs goods , and whatsoeuer he had , the diuell doth not only touch the wealth of iob , but his children also , as a part of his substance . in this respect the iewes were permitted by god to sell their children . exodus 21. 7. againe , for the accomplishment of mariage , there must needs be a mutuall donation , betweene the spouse and the espoused . and what is that which is mutually giuen ? surely their persons , or rather their bodies each to other , for so paul saith , 1. cor. 7. 2. let euery man haue his wife , and let euery woman haue her owne husband . but by whom is this donation to be made ? by sons and daughters that are in the familie , vnder the iurisdiction of their parents ? it may not be ; for nature her selfe taketh it for granted , that he which is not at his own libertie , cannot yeeld to the giuing of himselfe . the donation therefore remaines in the right of the parent , in as much as the wil & consent of the child , ought to depend vpon his wil and consent , to whom god hath giuen power and authoritie in this behalfe . in the third place , let the iudgement of the ancient church be obserued . ambrose , in his first booke of the patriarch abraham , chap. 9. requires this consent in mariages , which he saith is so equall and agreeable to nature , that euē the poets acknowledged the same . for which purpose he reciteth two verses out of the grecian poet euripides , in his tragedie called andromacha , wherin in when orestes desired to marrie hermion , she frames him this answere , that the matter of her mariage wholly depended vpon the pleasure and authoritie of her father , & was not in her owne power or libertie . innocentius , who was both a pope and martyr , in his decretall epistles , so strictly requireth consent of parents , as where it is wanting , he concludes the mariage to be void . in the coūcell of lateran , it was decreed that clandestine contracts & secret mariages , made and vndertaken betweene partie and partie , should be holden as vnlawfull as mariages in those degrees of consanguinitie and affinitie , which are forbidden by god. tertullian saith , that in this world the sonne cannot * rightly and lawfully marrie without the allowance of his father . basil in an epistle to amphilochius bishop of iconium , affirmeth ; that mariages which are made without them which haue power ouer the parties , are fornications , and therefore that they which are ioyned together in mariage , while their parents or masters liue , are in no sort free from imputation of sin , vntill they haue approbation from them , for then mariage is ratified & confirmed , when they haue yeelded allowance thereunto . the second action touching the consummation of mariage , is the action of the minister . and that is the blessing or sanctification thereof , which is a solemne worke , wherby the minister pronouncing the parties contracted to be man and wife before the whole congregation , commendeth them and their estate vnto god by solemne prayer . this solemne sanctification is grounded vpon the practise of god himselfe , who hauing giuen euah to adam , blessed them , saying , increase and multiplie , gen. 2. 22. and 1. 27. for that which god then gaue , the minister standing in his roome , now prayeth may be giuen to the man and wife . yea it is agreeable to the generall rule of the apostle , let all things bee done decently and in order , 1. cor. 14. 40. now that this action is to be approued and vsed in the church , appeares by these reasons . i. mariage as it is a publike action , so it is after a sort a spirituall and diuine ordinance , whereby it differeth from the contract : for the contract being meerely ciuill , as it standeth by consent of men , so by the same consent , it may bee broken and dissolued , but with mariage it is otherwise . ii. marriage is the seminarie of the church and common-wealth . iii. it was the practise of y e primitiue church . tertullian speaking of the marriage of christians with christians , acknowledgeth himselfe not to bee able sufficiently to declare the happines of that coniunction which is made by the church , consecrated by prayers & * solemne seruice , witnessed by the angels , and ratified by god himselfe . nicephorus reporteth of one synesius , who auouched that god & the lawes , and the holy hand of thesphylus had giuen him a wife . ambrose saith , that mariage ought to be sāctified , with the vaile wherewith the priest was wont to couer the bride and the bride-groome in the publike congregation , and with his blessing . the third and last action belonging to the accomplishment of this estate , is , that of the parties themselues , whereby the bride is in decent and modest manner , brought vnto the house and home of the bride-groome . it is the law of this estate published by god himselfe in paradise , that the man , euen in respect of habitation , should leaue father and mother and cleaue to his wife , gen. 2. 24 , heere question is moued , whether mariage is to be solemnized with mirth and feasting . answ. i. it is lawfull and warrantable to vse feasting and mirth at mariages , because these be things indifferent , and wee haue examples thereof in the scriptures . laban made a feast at the wedding of iacob and rachel , and inuited all the men of the place to it , gen. 29. 22. christ himselfe did approue the resort of people to the mariage at cana in galilee , both by his presence , and by that honorable gift of sixe water-pots of the best wine , ioh. 2. 2. 7. 8. ii. it is not only lawfull , but conuenient and fit to be done , if there be abilitie ; according to the commendable custome of the place & countrie wherin men do dwell ; so as in the vse thereof , these cautions bee obserued . first , that in mirth and merry-making , there be care had that nothing be done which is dishonest , prophane , or of ill report . philip. 4. 8. whatsoeuer things are honestpure of good report , thinke on these things . secondly , that ioy in them be mixed and moderated with the feare of god , without which laughter and reioycing is meere madnesse , eccles. 2. 2. thirdly , that it bee performed in a moderate and sober vse of the creatures , without riot & excesse . thus we reade that at the great feast of ahashuerosh , it was appointed by the king himself , that they should drink orderly , & none might compel another to drinke more then he thought conuenient , ester 1. 8. and where weddings are kept contrary to these directions , they are not feasts celebrated vnto god , but vnto y e diuell ; which also may be said of all other festiuall meetings . and so much touching the point of mariage , in which this is to be remembred for a cōclusion , that where there is generally a nullitie in the contract , or a separation following vpon it , there is also a nullity in regard of the consummation of mariage . chap. 9. of the duties of married persons . thus farre haue we proceeded in the doctrine of marriage ; and now we come to the duties which they who bee maried are to performe each to other . these are principally two : cohabitation , and communion . cohabitation is their quiet and comfortable dwelling together in one place , for the better performance of mutuall duties . 1. cor. 7. 10. and to the married command i , not i but the lord , let not the wife separate her selfe from her husband : vers . 12. but to the remnant i say , not the lord , if any brother haue an vnbeleeuing wife , and she be content to dwell with him , let him not forsake her : vers . 13. and the wife which hath an vnbeleeuing husband , which is content to dwell with her , let her not forsake him . 1. pet. 3. 7. likewise let the men dwell together , as becōmeth them that haue knowledge ; giuing honor to the woman as to the weaker vessell , euen as they which are heires together of the grace of life , that your prayers be not interrupted . this dutie must bee kept especiallie the first yeare of mariage , deut. 24. 5. when a man taketh a wife , hee shall not go on warfare , neither shall be charged with any busines , but shall bee free at home one yeare , & reioyce with his wife which he hath taken . and the ground of this commandement , no doubt , is , that they might learne to know one anothers cōditions , and that they might worke a setled affection one towards another , which afterward vpon no occasion might bee changed . yet they may bee absent each from other in two cases : first , vpon mutuall consent for a time , for the performing of some busines , that is requisite for the familie , prou. 7. 19. for mine husband is not at home , he is gone a far iourney : at the appointed time he will returne againe . secondly , the like absence is allowed , when some great and weightie affaires either in the church or common-wealth are in hand , 2. sam. 11. 9. 10. but vriah slept at the doore of the kings palace , with all the seruants of his lord , and went not downe to his house ? v. ii. then vriah answered dauid ; the arke , and israel , and iudah dwell in tents , and my lord ioab , and all the seruants of my lord abide in the open field ; shall i then go into my house to eate , and drinke , and lie with my wife ? by thy life , and by the life of my soule , i will not do this thing . hence ariseth a question : what if after mariage consummate , there grow vpon one of the parties a contagious disease that cannot be cured , but is so lothsome , that the other whole partie cannot endure cohabitation at all ? answ. both the mariage it selfe , and the dutie of dwelling together , ought to continue firme and sure notwithstanding : yet so as the sound partie neither may , nor ought in good conscience , to desire coniunction with the other , whereby he , or she may bring infection vpon themselues , and consequently hurt their children , and indanger the common-wealth . but if either of the parties haue not the gift of continencie , nor cannot abstaine ; they must sue for it vnto god in earnest prayer , who will giue it vnto them . for there god hath called a man or woman to continencie , where they be necessarily hindred from the vse of the ordinarie and lawfull remedie of the contract . the contrarie to cohabitation is desertion . desertion is , when one of the married folkes , vpon a wilfull , and obstinate mind of their owne head , departeth from the other , without a iust , and necessarie cause . touching this point , there bee sundrie cases expounded . i. case . suppose that an husband which is an vnbeleeuer , or an heretike in the foundation , of his owne accord , vpon detestation of true religion , quite forsakes the beleeuing wife , and denies any more to dwell with her ; what is to be done ? answ. all good meanes must bee first vsed to bring the infected partie to repentance ; and when none will succeed , but the case remaineth desperate , then mariage is dissolued on his part , and the beleeuing wife is free to marrie another . so saith the apostle , 1. cor. 7. 15. if the vnbeleeuing partie depart , let him depart ; a brother or a sister is not in subiection in such things ; but god hath called vs vnto peace . in which words obserue a twofold reason : i. he that is at libertie may marrie another ; now the beleeuing partie forsaken , is at libertie ; because hee is not in subiection in such things : therefore he may marrie another . ii. god hath called vs vnto peace , saith paul , and this peace cannot be kept , if the beleeuing partie forsaken cannot containe , vnlesse he marrie . ambrose vpon the place saith , that mariage cannot stand firme , which is separated from the worship and seruice of god ; and therefore it is no sinne in the partie that is for saken for gods cause , to be married to another ; and the vnbeleeuer departing , sinneth both against god , and against the law of wedlock , because he denies to remain in that estate , in regard of religion . therefore hee breakes the couenant of mariage , and the other is not bound in this case to keepe touch with him . the master of the sentences , saith , that the beleeuing partie in this case , is not bound to follow the vnbeleeuer when hee departeth , but while hee liues may marrie another . augustine affirmeth , that euen the wife which is ioyned to her husband in lawfull societie , if shee will not abide with her christian husband , because he is a christian , may be forsaken and left , without sin . and it is far better that the couenant should be dissolued , that man and wife haue made each with other , then that the couenant which man hath made with god. the people of israel being in affliction , were constrained to break the former made with strange women , that they might keepe the latter , ezra 10. 11. 19. it is alledged , that the vnbeleeuing partie may haply repent , and then to make a dissolution is in vaine . but i say , that it is as likely that he will neuer repent , and therefore there is cause that the knot should be dissolued . againe , it is lawfull ( say some ) to make a diuorce out of the case of adulterie . answ. the belieuing partie which is forsaken , is not the cause of the diuorce , but is a patient of the separation , wrongfully made by the vnbeleeuer . and christ where he mentioneth the case of adulterie , matth. 19. speaketh of an equall mariage , whereas paul speakes of an vnequall . ii. case . what if there fall out a desertion betweene two married folkes , which are both beleeuers ? answ. the faultie person , who is the cause of this desertion , is to be forced by course of ciuill , and ecclesiasticall censure , to performe his , or her dutie . vpon which proceeding , if he remaine obstinate and peruerse in will ; the other must in patience , & earnest prayer vnto god , waite the time , vntill his mind may be changed , and he made to relent by the order of the magistrate . but if the one of them , by iust occasion of feare , be compelled to depart from the other ; and cannot returne againe without apparent danger of life ; in this case they are not bound to returne ; but the delinquent partie is to remaine solitarie , till they be instructed and made willing to doe their duties : and in the meane while , the partie innocent must be resolued that god hath called him or her to single life . againe , be it that the one is resolutely vnwilling to dwell with the other , and thereupon flies away without any fault of the other ; if the thing after a long space bee sufficiently knowne before-hand , and all possible meanes haue been vsed , to reclaime the guiltie person ; yea being called , he doth not personally appeare before the iudge , to yeeld a reason of the fact ; after publike and solemne declaration made , the minister vpon such desertion , may pronounce the mariage to be dissolued . for he that vpon malice flieth away from his mate , is to bee holden in the same termes with an vnbelieuer , who departs vpon detestation of religion , and the seruice of god , 1. tim. 5. 8. howbeit , if the place whither he is fled , be vnknowne , and vpon his flight there be found some fault in the plaintiffe , she is not to be heard , or set at libertie by the iudge in this case , though shee pretend want of the gift of continencie . but suppose he that fled come againe vnlooked for , and requires his spouse ; then in case the former course hath not bin taken , nor iudgement giuen against him , they may be reconciled and come together againe . if it hath , and matters be concluded , hee is not vpon his returne to bee heard , but rather seuerely punished . like vnto desertion , is malicious and spitefull dealing of married folkes one with the other . malicious dealing is , when dwelling together , they require each of other intolerable conditions : and when the one doth not regard nor relieue the other , being in danger or extremity , as is meet . for this is as much as to betray one anothers estate and life to their vtter enemies . heere it may be demanded , what a belieuer should do , who is in certaine and imminent danger , either of losse of life , or breach of conscience , if they both abide together ? answ. i. this certaine danger hath his originall , either from one that is a stranger , or from one of the parties : if from a stranger , then the husband either takes vpon him the defence of his belieuing wife , or not ; if he doth , then she ought to abide with him . if not , she may depart and prouide for her owne safetie . ii. againe , if the husband threatneth hurt , the belieuing wife may flie in this case ; and it is all one , as if the vnbelieuing man should depart . for to depart from one , and driue one away by threats , are aequipollent . neither may this seeme strange vnto any , that the belieuer in such case is allowed to depart . for a husband that is a christian is married two waies : first with christ , and secondly with his wife . the former mariage is made in baptisme , and is a more holy coniunction , then is the latter . therfore when these two cannot stand together , but one of them must needs be dissolued ; the latter must rather be left then the former . againe , if the belieuer should remaine with the vnbelieuer , she should haplie be vrged sometimes , in case of danger vpon infirmitie , to deny christ , & make ship wracke of faith and good conscience ; which may in no sort be done of either partie : and therefore separation is to be made rather in this society , then that the cōiunction with christ should not stand firme , and continue . it is alledged , that if this be so , then the belieuing wife forsakes the vnbelieuing husband , which she may not do . answ. she forsakes him not finally , but leaues him for a time . againe , the desertion is not made by the person , which giueth place for the time , but by him in whom is the cause of the desertion ; euen as he is not to be termed a schismatike , which separateth himself , but hee in whom is the cause of the schisme . againe , it is obiected , that he which flieth leaues his calling ; and euery man must abide in his calling ; according to the rule of the apostle , 1. cor. 7. 20. answ. there is a double calling ; the generall , standing in the worship of god ; the particular , as the calling of mariage , or of single life . when these two callings cannot stand together , the latter must giue place to the former , luk. 14. 26. if any man come to me , & hate not his father , and mother , and wife , and children , and brethren , and sisters ; yea and his owne life also , he cannot be my disciple . iii. case . when the husband is perpetually absent from the wife , what is to be done ? answ. if he be absent either because he is in captiuitie , or vpon malice , or feare , or any such like cause ; the wife must rest in expectation of his returne , till she hath notice of his death , either by sufficient testimonie , or by apparant likelihoods . now in the want of testimonies , and coniectures in this behalfe , if the partie forsaken cannot certainly determine , that the absence was made vpon an euill mind ; some haue thought that it behoueth her to expect his comming again for the space of foure years ; others of fiue ; some of seuen , some of ten yeares ; after which time , she is free , and may marrie another man. and if the partie do haplie returne againe after some long space of time , who was probablie thought to haue been dead , the latter ma●iage vndertaken vpon necessarie ignorance of such an euent , may be dissolued ; and it shall not be imputed to either partie , considering it fell out not by their fault , but only by accident . now if the question bee of wilfull and affected absence , the same is to be determined concerning that , which hath bin said before touching the point of desertion . chap. 10. of the communion of married folkes , and of due beneuolence . the cōmunion of man & wife , is that dutie , whereby they do mutually and willingly communicate , both their persons , & goods each to other , for their mutuall helpe , necessitie and comfort , ephes. 5. 28. so ought mē to loue their wiues as their own bodies ; he that loueth his wife , loueth himselfe . this dutie consisteth principally in the performance of special beneuolēce one to another , & that not of courtesie , but of due debt , 1. cor. 7. 3. let the husband giue vnto the wife due beneuolence , and likewise also the wife vnto the husband . due beneuolence must be shewed with a singular and entire affection one towards another ; and that three waies principally . first , by the right and lawfull vse of their bodies , or of the marriage-bed , which is indeed an essentiall dutie of mariage . the mariage-bed signifieth that solitarie and secret societie , that is betweene man and wife alone . and it is a thing of it owne nature indifferent ; neither good nor bad ; and so paul numbereth it amongst indifferent things , 1. cor. 7. 27. art thou bound vnto a wife ? seeke not to be loosed : art thou loosed from a wife ? seeke not a wife . wherfore the church of rome erreth two contrarie waies . first , in that it maketh mariage to be a sacrament , and so euerie action of it , to be of the owne nature good . secondly , in that they prohibite mariage of certaine parties , and the reason of the prohibition may seeme to be this ; that they thinke this secret comming together of man and wife to be filthines . this was the sentence of syricius , that filthie pope of rome ; who determined that mariage was the vncleannesse of the flesh , and to that purpose abused the words of the apostle , rom. 8. 8. affirming , that they which are in the flesh , that is , in the estate of matrimonie , cannot please god. yea and after that mariage was condemned by them , some began to detest and hate women , as ephraim the syrian , of whō ecclesiasticall stories make mention . and the councell of trent is of the same iudgement . for whereas it opposeth mariage and chastitie ; it plainly determineth that in mariage there is no chastitie . this comming together of man and wife , although it be indifferent , yet by the holy vsage thereof , it is made a holy and vndefiled action , hebr. 13. 4. mariage is honorable among all , and the bedde vndefiled . and it is ( as all other creatures and ordinances of god are ) sanctified by the word & praier , 1. tim. 4. 3. — forbidding to marry , &c. v. 4. — and nothing ought to be refused : — for it is sanctified by the word of god , & praier . in which place it is to be obserued , how the apostle applieth the point of sanctification directly to mariage . the word of god giueth direction to married folkes two wayes . first , by giuing them warrant , that they may lawfully do this action ; because whatsoeuer is not done of faith ( which faith must be grounded on gods word ) is a sin . secondly , by prescribing the right and holy manner of doing the same . the holy maner stands in these particulars . first , that it be done in moderation . for euen in wedlocke excesse in lusts is no better then plaine adulterie before god. this is the iudgement of the ancient church , that intemperance , that is , immoderate desire euen betweene man and wife , is fornication . secondly , that it be vsed in an holy abstinence . abstinence from this secret societie , must be vsed in two cases . first , while the woman is in her flowers , leuit. 18. 19. thou shalt not go to a woman to vncouer her shame , as long as shee is put apart for her disease . and it is made one of the properties of a good man , not to lie with a menstruous woman , ezek. 18. 6. secondly , in the time of a solemne fast , when some grieuous calamitie is imminent . then they are to giue themselues ( by mutuall consent ) to fasting and prayer , 1. cor. 7. 5. defraud not one another , except it be with consent for a time , that you may giue your selues to fasting and prayer : and againe come together , that satan tempt you not for your incontinencie . 2. sam. 11. 11. then vriah answered dauid , the arke , and israel , and iudah dwell intents : and my lord ioab , and the seruants of my lord abide in the open fields : shall i then go into mine house to eate and drinke , and lie with my wife ? by thy life , and by the life of thy soule , i will not do this thing . zach. 12. 12. the familie of the house of dauid shall mourne apart , and their wiues apart ; the familie of the house of nathan apart , and their wiues apart , &c. next vnto the word , this action may be sanctified by prayer , for a blessing vpon it . children are the gift of god , and therfore married folkes are not only to vse the meanes , but also to pray for the obtaining of them , psal. 113. 9. he maketh the barren woman to dwell with a familie , and to be a ioyfull mother of children . psal. 127. 3. behold children are the inheritance of the lord , and the fruit of the wombe his reward . examples for this purpose are these , gen. 25. 21. isaac prayed vnto the lord for his wife , because shee was barren , and the lord was intreated of him ; and rebekah his wife conceiued . 1. sam. 1. 26. 27. and she said , oh my lord , as thy soule liueth , my lord , i am the woman that stood with thee here , praying vnto the lord. vers . 27. i prayed for this child , and the lord hath giuen me my desire , which i asked of him . now the fruits , which are reaped and inioyed by this holy vsage of the mariage bed , are three . i. the hauing of a blessed seed . deut. 28. 1. if thou shalt obey diligently the voice of the lord thy god , &c. blessed shall be the fruit of thy bodie , and the fruit of thy ground . which also is called the seed of god , being begot in an holy maner , mal. 2. 15. and did not he make one ? yet had he abundance of spirit : and wherefore one ? because he sought a seed of god : therefore keepe your selues in your spirit , and let none trespasse against the wife of his youth . ii. the preseruation of the bodie in cleannesse , that it may be a fit temple for the holy ghost to dwell in , 1. thess. 4. 3. 4. this is the will of god , euen your sanctification , that euery one of you should know how to possesse his vessell in holines and honor , and not in the lust of concupiscence , euen as the gentiles that know not god. iii. the holy estate of marriage is a liuely type of christ and his church , and this communion of married persons , is also a figure of the coniunction that is betweene him , and the faithfull , hos. 2. 19. i will marrie thee vnto me , for euer ; yea i will marrie the vnto me in righteousnes , in iudgement , in mercie and in cōpassion : i will euen marrie thee vnto me in faithfulnes , and thou shalt know the lord. ephes. 5. 23. for the husband is the wiues head , euen as christ is the head of the church , and the same is the sauiour of his bodie . heere some questions are to be resolued . case . i. whether may mariage be dissolued in the case of barrennesse ? answ. no. for barrennesse is an hidden infirmitie for the most part , and which god hath many times cured , euen when it seemed to be desperate , as in sarah . again , the fruit of the wombe is gods blessing ; and wholly dependeth vpon him . hee therefore that in want of children , reiecteth his wife , whom he hath receiued at the hands of god , offereth wrong euen to god himselfe . case ii. what if either of the married folkes commit fornication , or any sinne of the same kind greater then fornication , as incest , sodomie , lying with beasts , or such like . answ. adulterie and fornication are most grieuous and open crimes , which do breake the very bond and couenant of mariage , prou. 2. 17. and therfore when they are certainly knowne by such persons , they are at no hand to be winked at , but the magistrate is presently to be informed of them . howbeit , if the innocent partie be willing to receiue the adulterer againe , in regard of his repentance ; lest hee should seeme to fauour and maintaine sin , and to bee himselfe a practiser of vncleannesse , he is to repaire to the congregation , and declare the whole matter to the minister , that he may vnderstand the parties repentance , and desire of forgiuenesse . and if the adulteresse hath conceiued , and is in trauell , the husband to auoid the imputation of hauing an heire in bastardie , is to make relation to the church of the repentance of the adulteresse ; or to acquaint some certaine persons therewith , not to the end that she should be punished for the fact , but that they may take notice of a child cōceiued in adultery , whom afterward he may lawfully put off , as none of his . the matter being knowne , the innocent partie may require a diuorcement . for adulterie is such a sin , as doth quite break off not only the vse , but the bond and couenant of mariage , matth. 19. 9. i say therefore vnto you , that whosoeuer shall put away his wife , except it be for whoredome , and marrie another , committeth adulterie , &c. and yet the same bond may be continued , and grow vp againe by the good will and consent of the partie innocent , and consequently they may be reconciled , and dwell together still . 1. sam. 25. 44. now saul had giuen michal his daughter dauids wife , to phalti the sonne of laish , which was of gallim . 2. sam. 3. 14. then dauid sent messengers to ishbosheth sauls sonne , saying , deliuer me my wife michal , which i married for an hundred foreskins of the philistims . the same course may be taken in like cases by the innocent , specially vpon the repentance of the guiltie person . but yet euery man must be left to his owne conscience , and none is to bee compelled to take another , from whom hee may iustly bee separated against his will. now in requiring of a diuorce , there is an equall right and power in both parties , so as the woman may require it as well as the man ; and he as wel as she . the reason is , because they are equally bound each to other , and haue also the same interest in one anothers bodie ; prouided alwaies , that the man is to maintaine his superioritie , and the woman to obserue that modestie which beseemeth her towards the man. after the diuorcement made , it shal be lawful for the harmelesse partie , not hauing the gift of continencie , vpon leaue obtained of the church , and the christian magistrate , to marrie againe . but what then shall become of the partie offending ? answ. if vpon the hazard of his conscience in want of the remedie , any libertie of second mariage , bee to bee granted vnto him by the church or ciuill magistrate ; ( as indeed here in england there is not ; ) diuers restraints , in this case , must be obserued . first , no such libertie is to be granted , so long as the matter remaines vncertaine , whether they may be reconciled , specially while the partie innocent liueth in single life . secondly , it must euidently appeare , that the said offending partie hath earnestly rpented him of his sin , before he can either be receiued into the church , or admitted to a second mariage . thirdly , this liberty is not to be granted him either presently , or vnaduisedly ; but vpon frequent and serious admonition , rather to giue himselfe to mourning and lamentation , and still to remaine alone , then to desire againe to enioy the benefit of that state , which he hath alreadie so shamefully abused . so much of the first way of performance of due beneuolence . the second way is , by cherishing one another : ephes. 5. 29. no man euer hated his owne flesh , but nourisheth and cherisheth it , as christ also doth the church . this cherishing is the performing of any duties , that tend to the preseruing of the liues one of another . wherefore they are freely to cōmunicate their goods , their coūsel , their labors each to other ; for the good of themselues and theirs . the third way is , by an holy kind of reioicing and solacing themselues each with other , in a mutuall declaration of the signes and tokens of loue and kindnesse . prou. 5. 18. reioyce with the wife of thy youth : vers . 19. let her be as the louing hind , and pleasant wild goat : let her breasts satisfie thee at all times , and delight in her loue continually . cantic . 1. 1. let him kisse me with the kisses of his mouth , for thy loue is better them wine . gen. 26. 8. so after he had bin there a long time , abimelek king of the philistims , looked out at a window , and loe , hee saw isaak sporting with rebekah his wife : then abimelek called isaak and said ; loe , shee is of a suretie thy wife . esay 62. 7. as a yong man marrieth a virgin , so shall thy sonnes marrie thee ; and as a bridegroome is glad of the bride , so shall thy god reioyce ouer thee . this reioycing and delight is more permitted to the man , then to the woman ; and to them both , more in their yong yeares , then in their old age . chap. 11. of the husband . married folkes are either husbād or wife . the husband is he which hath authoritie ouer the wife ; hereupon in scripture he is called the guide of her youth , prou. 2. 17. and they twaine being but one flesh , he is also the head ouer his wife . the duties of the husband towards the wife , are these : i. to loue her as himselfe : eph. 5. 33. let euery one loue his wife euen as himselfe . gen. 24. 67. afterward isaak brought her vnto the tent of sarah his mother ; and hee tooke rebekah and she was his wife , and he loued her : so isaak left mourning for his mother . note , how the loue of the husband to the wife , mitigates sorrow for the death of the mother . he is to shew this loue in two things : first in protecting her from danger , gen. 20. 16. and vnto sarah he said , behold i haue giuen 1000. shekels of siluer vnto thy brother : behold he is the couering of thine eies amongst all that are with thee . let it be knowne amongst all , & be thou instructed . 1. sam. 30. 5. dauids two wiues were taken prisoners also , ahinoam the izreelite , and abigail the wife of nabal the carmelite : v. 8. then dauid asked counsell of the lord saying ; shall i follow after this companie , ? shall i ouertake them ? and hee answered him , follow , for thou shalt surely ouertake them , and recouer all . secondly , in regarding her estate as his owne , and prouiding maintenance for her , both for his life time , and as much as he may , for time to come after his death . ephes. 5. 28. so ought men to loue their wiues , as their owne bodies : he that loueth his wife loueth himselfe ; vers . 29. for no man yet hated his owne flesh , but nourisheth it , &c. exod. 21. 10. if he take him another wife , he shall not diminish her food , her rayment , and recompence of her virginitie . ruth . 3. 9. vnto whom he said , who art thou ? which said ; i am ruth thine handmaid , spread therefore the wing of thy garment ouer thine handmaid ; for thou art the kinsman . ii. to honor his wife : 1. pet. 3. 7. giuing honor to the woman . this honor stands in three things : first , in making account of her , as his companion , or yoke-fellow . for this cause , the woman , when she was created , was not takē out of the mans head , because she was not made to rule ouer him ; nor out of his feet , because god did not make her subiect to him as a seruant ; but out of his side , to the end that man should take her as his mate . secōdly , in a wise & patiēt bearing or couering of her infirmities , as anger , waywardnes and such like , in respect of the weaknes of her sexe , 1. pet. 3. 7. giuing honor to the woman , as vnto the weaker vessell , seeing yee are heires together of the grace of life , that your prayers bee not hindred . thirdly , by suffering himselfe sometimes to be admonished or aduised by her . it was gods commandement to abraham concerning sarah his wife ; let it not be grieuous in thy sight for the child , and for thy bond-woman : in all that sarah shall say vnto thee , heare her voice ; for in isaak shall thy seed be called , gen. 21. 12. thus elkanah was willing to subscribe vnto his wife annaes aduice , for her tarrying at home till the child was weaned , 1. sam. 1. 23. and elkanah her husband said vnto her , do what seemeth thee best : tarrie vntill thou hast weaned him : only the lord accomplish his word . hereupon the heathen philosopher said , that the master of the familie exerciseth ( after a sort ) a power tyrannical ouer his seruants , a power regall ouer his children ; because kings are fathers of their cōmon-weales : but in respect of his wife , he exerciseth a power aristocraticall , not after his owne will , but agreeable to the honor and dignitie of the married estate ; and consequently , that he ought not in modestie to challenge the priuiledge of prescribing and aduertising his wife in al matters domesticall , but in some to leaue her , to her owne will and iudgement . heere question is moued , whether the husband may correct the wife ? answ. though the husband be the wiues head , yet it seemeth he hath no power nor libertie granted him in this regard . for we reade not in the scriptures , any precept or example to warrant such practise of his authoritie . he may reproue & admonish her in word only , if he seeth her in fault . for , thus we reade , that iacob censured his wife , being impatient , euen in anger , gen. 30. 2. am i in gods stead , which hath withholden from thee , the fruit of the wombe ? and iob reproued his wife , iob 2. 10. thou speakest like a foolish woman . what ? shall we receiue good at the hand of god , and not receiue euill ? but hee may not chastise her either with stripes , or stroks . the reason is plaine ; wiues are their husbands mates ; and they two be one flesh . and no man will hate , much lesse beat his owne flesh , but nourisheth and cherisheth it , ephes. 5. 29. againe , it is the commandement of god , that man should not trespasse against the wife of his youth , malac. 2. 15. chrysostome saith , it is the greatest reproch for any man , that can bee , to beate his wife . plutarch in the life of cato the censor , affirmeth , that he which smiteth his wife , doth all one , as if he should lay violent hands vpon the sacred images of the gods , which was counted an high degree of offence among the heathen . it is alledged , husbands are cōmanded so to loue their wiues , as christ doth his church ; now christ chastiseth his church , with strokes ; & therefore so may the husband his wife . answ. as christ doth entirely loue his church , so hee may also chastise the same , because hee is not only the husband , but also absolute lord and king of his church : so is not the husband absolute ouer the wife . but his authority ouer the wife , is after a sort ciuill , as is the authoritie of the magistrate ouer his people . ans. it is not so . for the magistrate hath in his hand the power of the sword , by which power he inflicteth punishment in case of offence . but the husband can challenge to himselfe no such power : yea it is flatly forbidden in the ciuil law , that he should scourge or strike his wife . neuerthelesse , if she grow to extremities , and be desperately peruerse , so as there be no hope of amendment ; then the magistrate may be informed , who to preuent scandals , and to prouide for publike peace , both ought and may assigne vnto her necessary correction , and punishment according to her desert . now the husband that hath a wife so stubborne and peeuish , must beare it , if it may be borne , as the portion of his crosse laid vpon him by god. and in this case , if he be impatient , he may in some sort be pardoned and pitied , but he is not wholly to be excused . chap. 12. of the wife . the wife is the other married person , who being subiect to her husband , yeeldeth obedience vnto him . touching the subiection of the wife , the word of god mētioneth it in sundrie places . rom. 7. 2. the woman which is in subiection to the man , is bound by the law to the man , while he liueth . ephes. 5. 24. as the church is in subiection to christ , euen so let the wiues bee to their husbands in euery thing . colos. 3. 18. wiues submit your selues vnto your husbands , as it is comely in the lord. 1. tim. 2. 12. i permit not a woman — to vsurpe authoritie ouer the man. and it was a law established by god immediately after the fal , gen. 3. 16. vnto the woman he said , i wil greatly increase , &c. and thy desire shal be subiect to thine husband , and he shall rule ouer thee . indeed the daughter , according to the ciuill law , euen when shee is married is * in the power of her father , and not of her husband . but this is directly against the law of moses , and crosseth the law of nature , leuit. 22. 12. 13. numb . 30. 13. now the duties of the wife , are principally two . the first is , to submit her selfe to her husband ; and to acknowledge and reuerence him as her head in all things . gen. 20. 16. likewise abimelech said vnto sarah ; behold thy brother , that is , thy husband , whom thou callest thy brother , is the vaile of thine eyes to all that are with thee . as if he should say , thy husband is thy head , and hath power ouer thee , and thou oughtest to reuerence him . for of ancient times , the wife was couered with a vaile in the presence of her husband , in token of subiection to him . thus rebekah at the sight of isaak tooke a vaile , and couered her head therewith , gen. 24. 65. 1. cor. 11. 3. the man is the womans head . ephes. 5. 22. wiues submit your selues vnto your husbands , as vnto the lord ; for the husband is the wiues head , euen as christ is the head of his church . the reason hereof is good . for the wife enioyeth the priuiledges of her husband , and is graced by his honor and estimation amongst men . his nobilitie maketh her noble , though otherwise shee is base and meane ; as contrariwise , his basenesse and low degree , causeth her , though shee bee by birth noble and honorable , to bee by estate base and meane . the second dutie is , to be obedient vnto her husband in all things ; that is , wholly to depend vpon him , both in iudgement and will. for looke as the church yeelds obedience to christ her head , and yeelds her selfe to be commanded , gouerned , and directed by him , so ought the woman to the man. so sarah is said to obey abraham , and to giue him the termes of obedience , shee called him lord , or sir , 1. pet. 3. 6. hence it followeth , that the woman is not to take libertie of wandring , and straying abroad from her owne house , without the mans knowledge & cōsent . 2. king. 4. 22. then she called to her husband and said , send with me , i pray thee , one of the yong men , and one of the asses ; for i will haste to the man of god , and come againe . againe , that shee is to follow her husband , when hee flitteth or departeth from place to place , vnlesse hee forsake either her or christ. to this purpose paul saith hee had power to lead about a wife , being a sister , as well as the rest of the apostles , 1. cor. 9. 5. thus sarah went with abraham into egypt , gen. 12. 11. and out of egypt , gen. 13. 1. and to gerar to soiourne there , gen. 20. 1. 2. 3. thus the wiues of iacob departed with him , from their father laban , gen. 31. 17. contrary to these duties , are the sins of wiues ; to be proud , to be vnwilling to beare the authority of their husbāds ; to chide and braule with bitternes ; to forsake their houses , &c. prou. 27. 15. a continuall dropping in the day of raine , and a contentious woman are alike . vers . 16. he that hideth her , hideth the winde , & she is as the oyle in his right hand , that vttereth it selfe . exod. 4. 26. then zipporah said , o bloodie husband ; because of the circumcision . it was the fault of the leuites concubine , iudg. 19. 2. who played the whore , and went away from him vnto her fathers house to bethlem iudah , and there continued the space of foure moneths . it was the sinne of queene vashi , who refused to come at the kings word , which he had giuen in charge to the eunuches : therefore the king was verie angrie , and his warth kindled in him , ester 1. 12. lastly , to be a cause of griefe to their kindred . thus the proud wiues of esau , the daughters of the hittites , were a griefe of mind to isaak and rebekah , gen. 26. 35. & 27. 46. chap. 13. of the parent . hitherto hath been treated of the first couple , whereof the family cōsisteth , namely , of married folkes . now follow the other ; and they are of two sorts ; either such as , whereby the familie is increased , and multiplied ; or such as are helpes thereunto . those whereby the familie is inlarged , are also of two sorts ; parents and children . parents are they which haue power and authoritie ouer children . the duties of parents are especially two ; one to bring vp their children ; the other to bestow them , when they haue brought them vp . touching education or bringing vp of children , the parents care must bee , both that they may liue , and also that they may liue well , ephes. 6. 4. touching the preseruation of the life of the child , there are many duties required of the parents , specially foure . first , the mother is her selfe to giue the infant sucke , and to wrap it vp in swadling clothes . paul cōmends it for a note of a good wife , to nurse her owne children , 1. tim. 5. 10. thus sarah gaue sucke to isaak , gen. 21. 7. anna nursed samuel , 1. sam. 1. 22. dauid in likelihood was nursed by his mother , psal. 22. 9. thou gauest me hope euen at my mothers breasts . and our sauiour christ was also nursed by marie his mother , luk. 11. 27. and swadled , luk. 2. 7. now the reason hereof is plaine . god hath giuen milke to women that beare children , & hath so appointed , that no meat is more naturall to the child , then the mothers milke . and nature it selfe teacheth this in the course of other creatures . the earth nourisheth that which it bringeth forth . the fruit which the tree beareth is fed by the sap that comes from the root therof . yea amongst the bruit beasts , euen those that be most sauage , as the tigres , do giue sucke vnto the yong ones which they bring forth . yet in case of want of health , or abilitie , or any other iust impediment , the mother may in equity beforborne , and the child committed vnto a nurse . and so we reade that rebekah the daughter of bethuel , and afterward the wife of isaak had a nurse , genes . 24. 59. whose name was deborah , gen. 35. 8. and pharaohs daughter in a case of necessitie , committed moses to be nursed of an hebrew woman , whom she tooke not to be his mother , but a stranger ; and her fact was allowed by god , exod. 2. 7. 9. the second dutie of the parent is , to prouide for his child meate , drinke , and clothing . our sauiour christ saith , that parents euen by the light of nature , though they be euill , will not denie or withhold necessarie food from their children : mat. 7. 9. 10. what man is there among you , that if his son aske him bread , will giue him a stone , or if he aske a fish , will giue him a scorpion ? and paul saith , if there be any that prouideth not for his owne , and namely for them of his houshold , hee denieth the faith , and is worse then an infidell , 1. tim. 5. 8. the third dutie is , when god giueth abilitie & meanes , to lay vp some thing for the future maintenance of the child . 2. cor. 12. 14. — for the children ought not to lay vp for the fathers , but the fathers for the children . prou. 19. 14. house and riches are the inheritance of the fathers . the fourth is , to obserue both the inclination , and the naturall gifts of bodie and mind that are in the child , and accordingly to bestow it in some honest calling & course of life . prou. 20. 11. a child is knowne by his actions , whether his worke be pure and right . in the ecclesiasticall historie , written by ruffinus , it is recorded , that alexander bishop of alexandria , saw a far off , in a place neare to the sea , a companie of children playing together , and in their play imitating himselfe in sundrie ministeriall actions . and whē he had a while viewed them , he perceiued that they examined & baptised one another , according to the solemne order vsed in y ● cōgregation : which thing , whē he had made some of his clergie acquainted withall , and taken order that the children should be sent for , and brought before him , he demanded of them , what sport they vsed , and in what manner they played one with another . the children at first , for feare , denied what they had done , yet vpon further examination they confessed , that they had made athanasius ( who afterward became bishop of the place ) their bishop , and that hee instructed and baptised sundrie of their companie . he further asked both athanasius himselfe , and those which were said to haue been baptised , what questions he asked them , and what answeres they gaue ; and perceiuing by their speeches , that they had framed themselues , though in sporting maner , to the church-proceedings in those actions ; vpon conference had with his clergie , hee determined , that those which had first been asked , and had giuen answere fully , according to the forme vsed in that church , and thereupon baptised , should not be rebaptised . and for athanasius and the other children , which had done the part of ministers in their kind , he sent for their parents , and gaue them great charge that they should be brought vp in learning and religion , that so they might in time be fit for the publike ministerie . the like course we reade to haue been taken by the heathen , for iudgement of the inclination and towardnesse of their children . the athenians made a law , that before children were bestowed in any calling , they should bee first brought into a publike place , where instruments belonging to all sorts of trades were laid ; and look in what kind of instrument any of them tooke most delight , the child was thought to bee most fit for the trade , whereunto that instrument belonged , and afterward applied to the same with good successe . now the parents first and principall care must be for the church ; that those of their children which haue the most pregnant wit , and be indued with the best gifts , be consecrated vnto god , and brought vp in the studie of the scriptures , to serue afterward in the ministerie of the church . thus anna dedicated samuel her son vnto god by vow , 1. sam. 1. 11. and shee vowed a vow , and said , o lord of hostes , if thou wilt — giue vnto thine handmaid a man-child , thē i wil giue him vnto the lord all the daies of his life . and she did according to her vow , and the lord blessed samuel her sonne , who in processe of time became a great prophet . the next point of education of children , is to prouide that they may liue well , and lead a godly life . to this purpose parents must do three things . first , they are to be carefull , that the child , so soone as may bee , after it is borne , bee admitted into the true church of god by baptisme , and haue a fit name giuen vnto it . secondly , they are to endeuour to sow the seeds of godlinesse and religion in the heart of the child , so soone as it comes to the vse of reason and vnderstanding ; and as it growes in yeares , so care must be had that it grow in knowledge and grace . to this purpose is the vow and promise made in baptisme , which parents are bound to call vpon the child to remember , when it comes to yeares . it was the godly care of timothies parents , 2. tim. 3. 14. but continue thou in the things which thou hast learned , knowing of whom thou hast learned them , vers . 15. and that thou hast knowne the holy scriptures of a child , which are able to make thee wise vnto saluation , through the faith which is in christ iesus . this was the commandement of god to the parents of his people , deut. 6. 7. thou shalt rehearse these words which i command thee continually to thy children , and shalt talke of them whē thou tarriest in the house . and vers . 20. when thy sonne shall aske thee in time to come , saying ; what meane these testimonies , and ordinances , and lawes , which the lord our god hath commanded you ? then thou shalt say vnto thy sonne ; we were pharaohs bondmen in egypt , &c. this was obserued by the israelites in the ages ●cceeding : psal. 44. 1. we haue heard with our eares , o god : our fathers haue told vs the workes that thou hast done in their daies in old time . thirdly , the first instruction of children in learning & religion , must be so ordered , that they may take it with delight . for which purpose , they may be sometimes allowed in moderate maner to play , and solace themselues in recreatiōs fitting for their yeares . and if they do amisse in either , they are to bee restrained by the bridle of discipline . first by reproofe in word , and when that wil not helpe , by the rodde of correction . zach. 8. 5. the streets of the citie shall bee full of boyes and girles , playing in the streets thereof . prou. 29. 15. the rod and correction giue wisdome , but a child set at libertie makes his mother ashamed . vers . 17. correct thy son , and he will giue thee rest , and giue pleasures to thy soule . hebr. 12. 9. we haue had the fathers of our bodies which correct vs , and we gaue them reuerence . yet in this point , two extreames are carefully to be auoided ; that the parent be not either too seuere , or too indulgent to the child . for seue●itie paul giues his rule , ephes. 6. 3. parents prouoke not your children to anger , that is , by too much austeritie in gouernmēt . for lenitie , we haue old eli his example , 1. sam. 2. 23. and he said vnto them , why do yee such things ? for of all this people , i heare euill reports of you . doe no more my sonnes , &c. so much for education . the second general dutie of parents , is the bestowing of their children ; this bestowing is , when they knowing their children fit for mariage , not to haue the gift of continencie , do vse their best indeuour to prouide matches for them in time , or at least , do aduise them therunto by themselues or by their friends : 1. cor. 7. 36. if any man thinke it vncomelie for his virgin to passe the flower of her age , and need so require — let them bee married . vers . 38. he that giueth her to mariage , doth well . ierem. 26. 6. take yee wiues — and take wiues for your sonnes , and giue your daughters to husbands , &c. gen. 28. 1. isaak called iacob and blessed him , and charged him and said vnto him ; take not a wife of the daughters of canaan : arise , get thee to padan aram — and thence take thee a wife of the daughters of laban thy mothers brother . iudg. 14. 2. sampson came and told his father and his mother , and said , i haue seene a woman in timnah of the daughters of the philistims ; now therefore giue me her to wife . this dutie is now adaies carelessely neglected of parents ; and the fruit therof is dangerous . for hence it comes to passe , that their children oftentimes do either commit whoredome , or vndertake wicked and vngodly mariages . in the choice of a husband or wife , the parents ought to haue a greater respect vnto pietie and wisedome , then vnto beautie and riches , or any other outward blessings . yet where they all concurre , the partie so qualified is the more thankfully to be entertained . vpon these grounds the priest of prince of midian , gaue his daughter zipporah to moses , and moses agreed to take her , exod. 2. 19. a man of egypt deliuered vs from the philistims , and also drew vs water enough , & watered the sheepe — and moses agreed to dwell with the man , who gaue vnto moses zipporah his daughter . iosu. 15. 16. then caleb said , he that smiteth kiriath-sepher , and taketh it , euen to him will i giue achsah my daughter to wife . yea it is a sinne to marrie only for beautie , without consideration of the better things . thus the old world sinned , whē the sonnes of god saw the daughters of men that they were faire , and tooke them wiues of all that they liked , gen. 6. 2. and sampson , who only vpon the sight of the woman in timnah , of the daughters of the philistims , without further inquirie , desired that she might be giuen him for his wife , iudg. 14. 2. againe , it is meet that parēts should deale moderately with their children in this case , and not vndertake at any hand to force and compel them to marrie this or that partie . this was the iust commendation of rebekahs parents , who though they were idolaters , yet had that regard of equity , that they first called her and asked her consent , before they sent her away with abrahams seruant , to be maried to isaak , gen. 24. 58. now in case the parents faile in their dutie in this regard , the son or daughter may lawfully declare the matter first to their kinsfolke , and afterward ( if need be ) to the minister , or magistrate , and sue for redresse by their means and direction . chap. 14. of the sonne . the sonne is he , who is in subiection to his parents . the duties of a son to bee performed to his parents , are principally two . first to yeeld them obedience , whether they be his naturall parents or otherwise , as his step-father & step-mother , and that while he liueth . eph. 6. 1. children obey your parents in the lord ; for this is right . luke 2. 51. then hee went downe with them , and came to nazareth , and was subiect to them . exod. 18. 19. moses father in law said vnto him , heare now my voice , i will giue thee counsell , and god shall be with thee . ruth 3. 5. and ruth said vnto naomi her mother in law , all that thou biddest me , i wil do . iob 1. 5. and whē the daies of their bāquetting were gone about , iob sent and sanctified them . this obedience must shew it selfe in two things . first in the choyce of a lawfull calling , wherein the child is to be ordered and appointed at the discretion of the parent . secondly in mariage : for in that , the parent is the principall agent and disposer of the child . now although his authoritie be not so great , as that the child is to be forced and compelled by him ; yet the reuerent and dutifull respect which the child ought to beare towards him , ought to be a strong inducement , not to dissent , or renounce his aduice , without great and waightie cause . yea the child must endeuour by all manner of dutifull cariage to ouercome , or at least to mitigate his parents seueritie in that behalfe . now for the daughters : they must yeeld obedience to their parents in all domesticall labours , that they may be skilfull in houshold affaires . thus did the seuen daughters of the priest of midian , accustome themselues to draw water , and fill the troughes to water their fathers sheepe , exod. 2. 16. thus rebekah was seene to come out of her fathers house , with her pitcher vpon her shoulder , and to go downe with it to the well to fill it , and giue drinke to her fathers camels , gen. 24. 16. 17. the second dutie of the sonne , is to recompence his fathers loue , and care ouer him , by relieuing him in case of want , if god giue abilitie , with food and rayment , and other necessaries . herein children must deale with their parents , as the brood of the storke is reported to do with her , by feeding her when she is old ; wherein they doe no more but what shee before hath done vnto them . it is pauls counsell , that childred & nephewes should recompence the kindnes of their kindred in the first place , 1. tim. 5. 4. and therefore to their parents , the head & foūdation of their kindred . when ioseph was in prosperitie , and his father iacob in want , he first gaue him corne freely ; and afterwards sent for him to egypt , and there prouided for him ; in so much as the text saith of him , that he nourished his father and his brethren , and all his fathers house-hold with bread , euen as the mother puts meat into the childs mouth , gen. 47. 12. when naomi the step-mother of ruth was of great yeares , and her strength spent , ruth gathered corne in the haruest for reliefe of them both . yea when boaz gaue her to eate and to drinke , she reserued part of her victuals , & brought it home with her gleanes to refresh her mother , ruth 2. 14. 18. the necessitie of the performance of these duties is so great , that if the sonne neglecteth them , and doth the contrarie , by ill vsage of his parent , either in word or deed , he is worthie of death , euen by moses law : exod. 21. 15. he that smiteth his father or his mother , shall die the death . the law of the first borne of a mans children , that he should haue a greater portion of his fathers goods , then any of the rest of his brethren , is perpetuall , and admits no exception , but only in the case of notorious wickednes . deut. 21. 17. he shall acknowledge the son of the hated for the first borne , & giue him a double portion of all that he hath , for he is the first of his strength , and to him belongeth the right of the first borne . this was the law ; yet we reade that ruben lost this prerogatiue , by reason of his incest , and iudah the fourth sonne of iacob had the dignitie of the first borne , gen. 49. 8. thou iudah , thy brethren shall prayse thee — thy fathers sonnes shall bow downe vnto thee . in the church of the old testament , the priuiledge of the first borne was three-fold ; the first of gouernment and royaltie , the second of priesthood , the third of the double portion . and it is probable that this was for the most part ceremoniall , and was accomplished and determined in christ , who was the image of the inuisible god , & the first borne of euery creature , colos. 1. 15. heere two questions are propounded . quest. i. whether is it lawfull for the sonne to make a vow belonging either to religion , or to ciuill conuersation , without the consent of the parent ? answ. a vow so made is not of force to bind the child , but by the law of nature & common equitie , is to be made void . for it is a ruled case , that he which is not his owne man , that is to say , at his owne libertie , but vnder the power of another , cannot bind himselfe . againe , the authoritie of the parent by the law of god is great ; for it alloweth the father to make void the vow of the child pertaining to gods worship , numb . 30. 6. quest. ii. whether is the consent of the parents to be required in the second mariages of their children ? answ. 1. of ancient times , both by * ciuill lawes , & also by imperial constitutions , it was prouided that no widowes , though made free by their former mariages , should make any contract againe , without the good will of their parents . 2. consent in this case , though it be not absolutely necessarie , yet it is to be thought fit and conuenient , because children in some regards exempted from parents authoritie , doe owe notwithstanding the dutie of honor vnto them , by gods expresse commandement , exod. 20. 12. and consequently ought to testifie the same , by being ordered and aduised by them in some sort , euen at the after-bestowing of themselues . hence it is , that * later diuines haue holden vpon good ground ; that the espousals of widowes , who haue some more libertie , then the child first married , being made without their parents knowledge , cannot but incurre iust reprehension , howsoeuer they may stand in force without it . chap. 15. of the master . next vnto parents and children , wherby the family is increased , is a second sort of couples , which are helpes therunto . and they are masters and seruants . the master is a member in the familie , which hath power and beareth rule ouer the seruant . and his dutie stands principally in three things . first , to make a good choice of his seruants ; which is then done , when he inquireth first after such as feare god , and be willing to serue him . paul makes the seruice and feare of god the maine ground of true obedience in seruants , ephes. 6. 5. 6. 7. colos. 3. 22. it was the rule of dauids choice , psal. 101. 6. hee that walketh in the perfect way , he shall serue me . abrahams chiefe seruāt of his house , was a man that feared god , as appeareth , in that he made conscience of his oath , gen. 24. 2. 3. and prayed also for successe in the busines whereabout he was sent . gen. 24. 12. o lord god of my master abraham , i beseech thee send mee good speed this day , and shew mercie to my master abraham . cornelius of caesarea , the captaine of the italian band , had a souldier that daily attended on him , who feared god , and seruants also beside him , to whom hee made knowne the heauenly vision which hee saw , act. 10. 7. secondly , to enioyne them labour , and not to require more of them , then their strength will beare . the master is to rule ouer the seruant in iustice . and then is his cōmandement vniust , whē it will not stād with the course of nature , with the abilitie of his seruant , or with the word of god. therefore he is to require labour at their hāds proportionable to their strength , & yeeld thē sometimes intercession & rest . leuit. 25. 46. ouer your brethen the children of israel , ye shall not rule ouer one another with crueltie . 1. pet. 3. 8. bee pitifull , bee courteous , one beare with another . and for the furtherance of busines , it is conuenient that the master be oftentimes present with the seruāts in their works . prou. 27. 23. be diligent to know the state of thy flock , and take heed to thy heards . the good matron ouerseeth the waies of her houshold , prou. 31. 27. a man of libya being asked , what it was that might make a horse fat ; he answered , the masters eye . thirdly , to recompence the diligence and paines of his seruant , and that three waies . first , by giuing him his due of meat and drinke for the present . the good matron giueth the portion to her houshold , and the ordinary to her maids , prou. 31. 15. secondly , by paying him his hire in the end of his seruice : the labourer is worthie of his wages . luk. 10. 7. well done , good seruant and faithfull ; thou hast been faithfull in little , i will make thee ruler ouer much ; enter into thy masters ioy . mat. 25. 21. heere three caueats are to be obserued . i. that the wages be proportionable to the work . ii. that it be paid in due time , without deferring . so the master of the vine-yard , when euen was come , called his seruants together , to giue thē their hire , mat. 20. 8. iii. that the seruāt be not defrauded of any part of his due . for this is a crying sin ; deut. 24. 15. thou shalt giue him his hire for his day , neither shall the sunne go downe vpon it — lest hee crie against thee vnto the lord , and it bee sinne vnto thee . iam. 5. 4. behold , the hire of the labourers which haue reaped your fields , which is kept backe by fraud , crieth , and the cries of them which haue reaped , are entred into the eares of the lord of hosts . thirdly , if the seruant in time of his seruice be sicke , the masters care must be by all means possible to procure his recouery . equitie must be the rule in these cases ; and masters are to do to their seruants that which is iust and equall . col. 4. 1. now the seruant haplie falles sicke by and in his seruice , and his health yeelds not only profit to his master , but incouragement also to himselfe . the good centurion in case of his seruants sicknesse , tooke the best course to haue him restored , matth. 8. 6. chap. 16. of the seruant . the seruant , is a person in the family subiect vnto his master . the dutie of a seruāt is , faithfully and diligētly to demeane himselfe in the affaires of his master , and to doe seruice vnto him as vnto christ , though he be froward and hard-harted . titus 2. 9. let seruants be subiect to their masters , and please them in all things , not answering againe . ephes. 6. 5. seruants , be obedient to them that are your masters according to the flesh , with feare & trembling , in singlenes of your hearts , as vnto christ. col. 3. 22. thus iacob serued laban , gen. 31. 38. this twentie yeares haue i bin with thee ; thine ewes and thy goates haue not cast their yong , and the rammes of the flocke haue i not eaten , &c. contrariwise , the seruant must take heed that he doe not his masters businesse negligently , or for fashion sake , or with eye-seruice as a man-pleaser ; that in case of rebuke or controlement , he answere not againe ; lastly , that hee be trustie & withhold his hands from picking , and his heart from deceiuing his master . seruants are of two sorts ; either free , or bond-seruants . a free-seruant is he , whom his master hireth for wages to do him seruice . to him belongs the iust paiment of his hire , and in case of offence , them master hath authoritie to censure and correct him , prouided that in the execution thereof , respect bee had vnto his age , and the correction be vsed with moderation , as if hee were his sonne . a bond-seruant , is a seruant bought for money , and is commonly called a slaue . touching this sort , a question is moued , whether a christian may with safe conscience , haue and vse a man as his slaue ? answ. the power & right of hauing bond-men , in those countries where it is established by positiue lawes , may stand with good cōscience , if it be vsed with moderation . that authoritie in this behalfe is moderate , wherein these seuen caueats be obserued . i. that the master haue not ouer his seruant the power of life and death ; for this takes away the lawful power of the magistrate , to whom only the lord hath committed the sword of iustice . ii. that there be not libertie granted him , to vse his seruant at his owne will and pleasure in all things ; for this was not granted by the law of god to his owne people : exod. 21. 26. if a man smite his seruant or his maid in the eye , and hath perished it , he shall let him go free for his eye : also if he smite out his seruants or his maids tooth , he shall let him go out free for his tooth . iii. that the power be not enlarged to the commanding of things against piety or iustice ; for in these cases a man must rather obey god then man , act. 4. 19. iv. that masters do not take libertie to make separation of those their seruants that be married , the one from the other , or of those that be parents from their children ; considering that god himselfe hath made these societies , and ioyned such persons together , and therefore man may not separate them . v. that the masters do not take libertie to put ouer their seruants to vngodly and vnbelieuing masters , for that is an vnkind and cruell libertie , & may be an apparāt occasion to make the seruant fall away from religion , and renounce the true god. vi. that they do not bind them to perpetuall slauery , & neuer make them free . exo. 21. 5. but if the seruant say thus , i loue my master , my wife and my children , i will not go out free . vii . that the seruitude be not procured and retained by force ; for it is a more grieuous crime to spoile a man of his libertie , then of his riches . now y t the same power limited with these cautions , is lawfull & warrantable in cōsciēce , it appears by these reasons . i. god hath ordained & allowed it , euen by warrant of his owne law : the posteritie of cham was cursed by noah , and condemned to slauerie , gen. 9. 25. and he said , cursed be cham , a seruant of seruants shal he be to his brethren . so were the gibeonites by ioshua , ios. 9. 23. now therefore yee are cursed , and there shall none of you be freed from being bond-men , and hewers of wood , & drawers of water , for the house of my god. so was the theefe , exo. 22. 3. if he had not wherewith to make restitution , then hee should bee sold for his theft . again , those that are ouercome in war may be held captiue , and it is lawful for the conquerer to kill them , & therefore to make them slaues : and if being takē , they be saued from death , they owe all that they haue to them by whom they are saued . ii. the law of god gaue libertie to any mā that would , to make sale of himselfe to another . leuit. 25. 45. of the children of the strangers that are soiourners among you , of them shal ye buy , & of their families that are with you , which they begat in your land , these shall be your possessiō . deut. 15. 12. if thy brother an hebrew sell himself to thee , or an hebrewesse , and serue thee six yeares , euē in the seuenth yeare thou shalt let him go free from thee : and vers . 17. thou shalt take an aule , & pierce his eare through against the doore , and he shall be thy seruant for euer . iii. the mā that is ransommed frō his enemie , is bound to serue as a slaue in liew of thankfulnesse . iv. the examples of the godly in the scriptures . abraham had seruants whom he bought for siluer , gen. 17. 12. euerie manchild of eight daies old among you , shal be circumcised in your generations , as well he that is borne in thine house , as he that is bough with money of any stranger , which is not of thy seed . gen. 24. 35. the lord hath blessed my master abraham wōderfully — for he hath giuen him sheep and beeues , and siluer and gold , & men-seruants and maid-seruants , and camels and asses . v. the apostles do not disallow of such seruāts , but cōmand thē being seruants , & called to the professiō of christianitie in that state , not to change , but to abide in their calling . 1. cor. 7. 21. art thou called being a seruant ? care not for it . it is alledged that such seruitude is against the law of nature . ans. it is indeed against the law of intire nature , as it was before the fall , but against the law of corrupted nature since the fall , it is not . but christ hath purchased liberty to belieuers , coloss. 5. 11. ans. only a spirituall libertie in this life ; & a corporal only in the life to come . for though y ● seruant in regard of faith & the inner man be equal to his master , because in christ iesus there is neither master nor seruāt , bond nor free ; yet in regard of the outward man & ciuill order amongst men , the master is aboue the seruant , and the seruant is , & must be subiect to the master . neuerthelesse where this kind of seruitude is abolished , it is not to be againe receiued or intertained amongst christians , specially considering , it is a far more milde and moderate course to haue hired seruants . if it be said againe , that the heathen philosopher holdeth seruitude to be naturall , wherby some are by birth bond , and others free . i answere , that seruitude proceedeth not of nature , but hath his originall from the lawes of nations , and is a consequent of the fall . for all men by nature are equally & indifferētly free , none more or lesse then others . chap. 17. of the master of the familie or goodman of the house . thus much touching the diuers and seuerall combinations or couples belonging to the state oeconomicall . frō which do arise two persons of a mixt or compounded nature and condition , cōmonly called the goodman , & the goodwife of y e house . the good man or master of the familie , is a person , in whom resteth the priuate and proper gouernment of the whole houshold , and he comes not vnto it by election , as it falleth out in other states , but by the ordinance of god , setled euen in the order of nature . the husbād indeed naturally beares rule ouer the wife ; parents ouer their childrē , masters ouer their seruāts : but that person who by the prouidence of god , hath y e place of an husband , a father , a master in his house , the same also by the light of nature , hath the principality & soueraigntie therein , and he is paterfamilias , the father and chiefe head of the familie : to him therefore the true right and power ouer all matters domestical , of right appertaineth . the duties of the master of the familie , are specially fiue . i. to beare the chiefe stroke , and to be the principal agent , directer and furtherer of the worship of god within his familie . ios. 24. 15. i and my household wil serue the lord. and this he doth partly by praying for & with his houshold , and partly by instructing thē in the holy scriptures , and in the grounds of religiō , that they may grow in knowledge and reape benefit by the publike ministerie . thus god commanded the men of israel to walke in their families . deut. 6. 7. thou shalt rehearse them continually vnto thy children , and shalt talke of them , when thou tariest in thine house , — & when thou liest downe , & when thou risest vp . againe , vers . 20. when thy sonne shall aske thee , — what meane these testimonies , and ordināces & lawes , which the lord our god commanded you ? then thou shalt say vnto thy son , we were pharaohs bondmen in egypt , but the lord brought vs out of egypt , with a mightie hand . this testimony god gaue of abraham before the law was giuen , gen. 18. 19. for i know abraham that he will command his sons , and his houshold after him , that they keepe the way of the lord. and this houshold of abraham was very large , for the holy ghost saies long before , that he had three hundred and eighteene , * that were borne and brought vp in his house , gen. 14. 14. it was in likelihood y e course of salomon which he had learned of his father dauid , and giuen for a rule to al masters of families . prou. 4. 1. heare o children the instruction of a father , and giue eare to learne vnderstanding — for i was my fathers sonne , deare and tender in the sight of my mother , when he taught me and said vnto me , let thine heart hold fast my words . the company of the disciples were the household of christ , and he himselfe did administer all parts of the seruice of god with them and among them . luk. 22. 15. to this purpose * augustine saith , that the master of the familie , doth after a sort , and in his measure performe the dutie of a churchman , or bishop within his house . ii. to bring his familie to y e church or congregation on the sabbath day , to looke that they do religiously there behaue themselues , & after the publike exercises ended , & the congregation is dismissed , to take account of that which they haue heard , that they may profit in knowledge and obedience . act. 10. 24. the day after , they entred into caesarea ; now cornelius waited for them , & had called together his kinsmen & special friends . vers . 33. now therefore ( saith cornelius to peter ) are we all heere present before god , to heare all things that are commanded thee of god. iob 1. 5. and when the daies of their banqueting were gone about , iob sent and sanctified them , & rose vp early in the morning , & offred burnt offerings , &c. 2. king. 4. 23. and he said , wherefore wilt thou go to him to day ? it is neither new moone nor sabbath . for this very cause the fourth cōmandement is giuen first of all & principally to the master of the familie , that he might see the sabbath kept , and be a principal doer in all parts of gods worship therein . exod. 20. 10. in it thou shalt not do any worke , thou nor thy son , nor thy daughter , thy man-seruant , nor thy maid , nor thy cattel , nor thy stranger that is within thy gates . neither is this his care tied only to the sabbath , but vpon other daies besides it , he ought to cause them of his houshold , as much as in him lieth , to repaire to places , where the word of god is preached . commendable was the practise of marie the sister of martha , in this case , who when christ came to her house is said , to sit at his feete and attend vnto his preaching , luk 10. 39. iii. to prouide for his family meat , drinke and clothing , and that they may liue a quiet & peaceable life , 1. tim. 5. 8. pro. 27. 26. the lambs are for thy clothing , and the goats for the price of thy field . v. 27. and let the milke of thy goats be sufficient for thy food , for the food of thy familie , and for the sustenance of thy maids . 1. cor. 9. 9. thou shalt not muzzle the mouth of the oxe , that treadeth out the corne : doth god care for oxen ? either saith he it not altogether for our sakes ? matth. 13. 52. euery scribe which is taught vnto the kingdome of heauen is like vnto an housholder , that brings forth out of his treasurie , things both new and old . iv. to keepe order , and to exercise discipline in his house , and that in this manner : in case of offence , when a capitall crime is committed , which incurreth publike censure ; he is not to punish it himselfe , but to bring the offender to the ciuill magistrate , to informe of his fault , that he may haue his desert : it was a course established by the iudicial law , which god gaue vnto moses for his direction in causes criminall among the israelites : deut. 21. 18. 19. 20. if any man hath a son that is stubborne , & disobedient , which wil not hearken vnto the voice of his father , nor the voice of his mother , and they haue chastened him ; then shal his father and his mother take him , and bring him out , vnto the elders of his citie , and vnto the gate of the place where he dwelleth , and shall say vnto the elders of his citie ; this our son is stubborne , and disobedient , and he will not obey our admonition : hee is a rioter , and a drunkard . againe , deut. 13. 6. if thy brother the son of thy mother , or thine own son , or thy daughter , or the wife that lieth in thy bosome , or thy friend which is as thine owne soul , entise thee secretly saying , let vs go and serue other gods ( which thou hast not known , thou , i say , nor thy fathers ) thou shalt not consent vnto him , nor heare , neither shal thine eye pitie , nor shew mercie , nor keepe him secret . zach. 13. 3. and when any shall yet prophesie , his father and his mother that begate him shall say vnto him , thou shalt not liue : for thou speakest lies in the name of the lord : and his father , and his mother that begate him , shall thrust him thorough when he prophesieth . if the fault be of an inferiour nature , and lesser in comparison ; the master of the familie ought to proceed by priuate censure vpon the delinquent partie , sometimes by admonitiō , otherwhiles by correction , and chastisement , according to the quality of the offence , & the condition & state of the person . leuit. 19. 17. thou shalt plainly rebuke thy neighbour , and not suffer him to sin . mat. 1● . 15. if thy brother sinne against thee , go and tell him his fault betweene him and thee alone : if he heare thee not , take yet with thee one or two . prou. 29. 17. correct thy sonne , and he will giue thee rest , and will giue pleasures to thy soule . when admonitions and corrections will not preuaile , the partie must bee brought before the ministers , and gouernours of the church , that they may censure him . matth. 18. 17. if he will not heare them , tell it vnto the church . and the apostle iames giueth order that the ministers of the church should come to those that are sicke , and pray for them , iames 5. 14. which if they doe in case of infirmitie ; then they are also to be sought vnto , in case of errour and offence committed , for redresse . but when none of all these meanes will do good ; if the partie be a seruant , his master may , and ought to remoue him . psal. 101. 7. there shall no deceitfull person dwell within mine house ; he that telleth lies shall not remaine in my sight . ioh. 8. 35. the seruant abideth not in the house for euer . v. to giue intertainment to those that are strangers , & not of the familie , if they be christians , and belieuers ; but specially to the ministers of the word . rom. 12. 13. giuing your selues to hospitalitie . hebr. 13. 2. be not forgetfull to lodge strangers : for hereby some haue receiued angels into their houses vnawares . this duty the woman of shunem & her husband performed vnto the prophet elisha , 2. king. 4. 10. let vs make him a little chāber , i pray thee , with walles , and let vs set him a bed there , and a table , and a stoole , and a candlesticke , that he may turne in hither , when he commeth to vs. these are the duties . heere if it be demanded , whether the master of a familie is alway , and necessarily bound in his owne person to doe all these things ? i answere , that if there be iust and necessarie cause , either in respect of his owne inabilitie , or in regard of publike imployment , vpon a lawfull calling , whereby he is hindred , so as he cannot do any of them himselfe , at some times ; it is lawfull for him to haue , and vse a deputie . this our sauiour christ teacheth in effect , when he saith , who then is a faithfull seruant , and wise , whom his master hath made ruler ouer his houshold , to giue them meate in season ? mat. 24. 25. thus abraham had a steward of his house , eliezer of damascus , gen. 15. 2. and he performed the waightiest matters , that concerned the establishment , and continuance of familie , not by himselfe , but by his steward , as namely the choice of a wife for his sonne isaak , gen. 24. 2. therefore abraham said vnto his eldest seruant of his house , which had the rule ouer all that hee had ; put now thine hand vnder my thigh , &c. thus pharaoh king of egypt had ioseph , gen. 39. 4. so ioseph found fauour in his sight , and serued him , and hee made him ruler of his house , and put all that he had in his hands . chap. 18. of the mistresse of the familie , or goodwife of the house . the goodwife or mistresse of the house , is a person which yeeldeth helpe and assistance in gouernmēt to the master of the familie . for he is , as it were , the prince and chiece ruler ; she is the associate , not only in office and authoritie , but also in aduise , and counsell vnto him . 1. king. 17. 17. and after these things , the sonne of the woman , which was wife , or * mistresse of the house , was sicke . her dutie is two-fold . first to gouerne the house , as much as concerneth her , in her place . 1. tim. 5. 14. i will therefore that the yonger women marrie , and gouerne the house . and that she doth three waies . i. by exercising her selfe in some profitable employments , for the good of her charge , prou. 31. 13. she seeketh wooll , and flax , and laboureth cheerefully with her hands . ii. by appointing her maids their worke , and ouerseeing them therein . vers. 15. she riseth whiles it is yet night , and giueth the portion to her houshold , and the ordinary to her maids . iii. by ordering her children and seruants in wisdome ; partly by instruction , partly by admonition , whē there is need . vers. 26. shee openeth her mouth with wisdome , and the law of grace is in her tongue . vers . 28. her children rise vp , and call her blessed , &c. tit. 2. 5. that they be discreet , chast , keeping at home , &c. act. 18. 26. priscilla in her house , with aquila , instructed apollos , in that wherin he was wanting , expounding vnto him the way of god more perfectly . gregorie nazianzen in an oration made for his father , saith , that his mother was not only an helper , but also a teacher or instructer , and guide vnto his father in matters of religion & godlines . the second dutie is , to giue the portion of food vnto her familie , or cause it to be giuen in due season . prou. 31. 15. she riseth whiles it is yet night , and giueth the portiō , or meat to her houshold . thus did rebekah in her house . gen. 27. 9. get thee now to the flock , & bring me thēce two good kids of the goats , that i may make pleasant meat of thē for thy father , such as he loueth . quest. whether may the goodwife , without the consent of the goodman , giue and bestow the goods belonging to the familie ? ans. i. there are some things which are proper to her selfe , and not part of her dowry which she brought vnto her husband . and these she may claime as her owne , because either they were reserued vpon the match made betweene them , or else are peculiar vnto her by their mutuall consent , and of them she may lawfully giue , without her husbands knowledge . ii. the goods which are common to them both , are of another nature ; and these shee may not bestow , without his allowance , either expresse or at least general and implicite , specially when the giuing of them doth or may grow in likelihood , to the hinderance , and preiudice of the state of the familie . finis . notes, typically marginal, from the original text notes for div a09377-e130 * 〈…〉 〈…〉 xenoph. ibid. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . cic. 3. de nat. deor. 1. tim. 3. 5 gen. 6. 12. 1. sam. 2. 12. 23 , 24 , 25. 2. sam. 14 33. 1. king. 5. 6. 2. sam. 15 1. king. 1. aristot. politic. xenoph. in oecon. psal. 128. 1 1. tim. 4. 8 1. cor. 7. 1. 2. 8. 9. bellarm. de matrim . sacram. libr. c. 19. concil . trident. sess. 24. decreto de clandest . matrim . matth. 5. 32. concil . trid. sess. 24. can. 7. a see the code in sundrie places . lib. 5. tit . 4 de nuptijs , tit . 5. de incesto , &c. b concil . trid. sess . 24. can . 12. bellarm. de matrim . sacram. cap. 32. psal. 128. 3. act. 20. 32 notes for div a09377-e840 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * diu deliberandum quod s●mel sta●uendum . * in ver●is de 〈…〉 . * in futurum . * non de facto , de ●ure . * de praesenti . * jn sauorem matrimony . rom. 1. 26 * species . leuit. 18 22. 23. * ebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sobriuo propior . de ciuit . dei. lib. 1● . ca. 16. epist●l . li. 〈◊〉 66. 1. cor. 6. beza de repudijs . 82. * cuius nuptias in●re non licet , eius nec coniu●is licet . chap. 18. * impuberes . * turpi . tertul. ad vxor . li. 2. * dilucida interualla . gal. 4. 1. repudium . * de honestate . sub innocent . 3. canon . 51. tertul. lib. ad vxorem , 2. ad finem . * ritè & iure . basil. epist. 1. ad amphiloch . canon , 42. lib. 2. ad vxorem . * oblationem sic exponit beatus rhenanus . niceph. lib. 14. cap. 55. ambros. epistolar . lib. 9. epist. 70. ad vigilium . ambros. in 1. cor. 7. 15. libr. 4. dist . 39. lib. de fide & operib . cap. 1● . canon . proposuisti , distinct . 82. sozomen . lib. 3. cap. 16. sess. 8. canon . 9. 10. ambros. lib. de philosoph . citat . ab august . contr . iulianum . lib. 2. arist. ethic . lib. 8. in 1. cor. 11. homil . 26. 〈…〉 * in potestate patris . ruffin . eccles . hist. lib. 1. c. 14. nazianz. epist. ad eudoxam . * c. de nuptijs . l. vidua , & l. in cōiunctione . * beza de repud . & diuort . sect . de spōsalibus absque consensu parfactis . arist. oeconom . 7. theodor ▪ orat. 8. aristot. polit . lib. 1. * [ ethchanicau ] suos initiatos . * in ioan. tract . 51. in fine . * [ bagnalath babbaijth . ] domina domus . an abridgement of the whole body of divinity extracted from the learned works of that ever-famous and reverend divine, mr. william perkins / by tho. nicols. perkins, william, 1558-1602. this text is an enriched version of the tcp digital transcription a54381 of text r36667 in the english short title catalog (wing p1560). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 211 kb of xml-encoded text transcribed from 108 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a54381 wing p1560 estc r36667 15868725 ocm 15868725 104646 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. a54381) transcribed from: (early english books online ; image set 104646) images scanned from microfilm: (early english books, 1641-1700 ; 1154:9) an abridgement of the whole body of divinity extracted from the learned works of that ever-famous and reverend divine, mr. william perkins / by tho. nicols. perkins, william, 1558-1602. nicols, thomas. [10], 204 p. printed by w.b. for will. hope ..., london : 1654. reproduction of original in the cambridge university library. eng theology, doctrinal -17th century. a54381 r36667 (wing p1560). civilwar no an abridgement of the whole body of divinity extracted from the learned works of that ever-famous and reverend divine, mr. william perkins / perkins, william 1654 39555 48 25 0 0 0 0 18 c the rate of 18 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2004-07 tcp assigned for keying and markup 2004-07 aptara keyed and coded from proquest page images 2004-08 jonathan blaney sampled and proofread 2004-08 jonathan blaney text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion an abridgement of the whole body of divinity , extracted from the learned works of that ever-famous , and reverend divine mr. william perkins . by tho. nicols , ❧ london , printed by w b. for will. hope , at the blue anchor , on the north-side of the royal enchange , 1654. friendly reader . for thy benefit i have here taken the pains to abreviate the body of mr. perkins divinity ; what before thou couldst not have but in a large volume , and at a great rate ; here , thou hast substantially in short for the bettering of thy knowledge , for the directing of thy life , and for thine obedience in what ever is thy duty ; take it , & as thou dost thereby reape profit , so lift up thine eys to heaven , and return god thanks to whom alone its due , & i shall still endeavour thy best good , wishing to thee thine everlasting reward , and labouring to live , and die , a sure friend to thy soul's happiness . july 27. 1654. tho. n. contents of the first part of this treatise . 1. of god . pag. 1. of the life of god . pag. 4. his names nature pag. 2. glorie and blessedness . pag. 10. of the persons of the godhead . pag. 11. contents of the second part of this treatise . of gods works and his degree . pag. 14. 15. 16. 18. 19. 20. 21. of man and his state . pag. 22. 23. of the fall of angels . pag. 24. the fall of man . pag. 26. 27. 28. of sin by participation . pag. 28. original sin . pag. 28. actual sin . pag. 33. 35. punishment of sin in this life . pag. 35. of tentation pag. 36 37. 38. 39. of election and its foundation . pag. 42. 43. the degrees of its execution . p. 136. 144. 147. elect their estate at the last judgement . pag. 181. gods covenant of works and grace . p. 42. 43. 127. of the moral law . pag. 43. the use of the law . pag. 125. of the first commandment . pag 43. of the second commandment . pag. 48 48. idolatry and superstition . pag. 52 68. effects of hypocrisie . pag. 53. of magick pag. 54. 55. 59. of covenants with the devil . pag. 57. divining . pag 58. necromancy . pag. 58. pythonisme . pag. 59. enchantments . pag , 60. charms . pag. 60. third commandment . pag. 61. its affirmative part . pag. 61. its negative part . pag. 66. of oaths . pag. 62. 64. asseveration , what it is . pag. 63 palmestry . pag. 69. astrology . pag. 69. 70. 71. 73. 74. effects of the sun and moon . pag. 72. of the fourth commandment . pag. 75. affirmative part of it . pag. 75. negative part of it . pag. 79. sabbath how it was ceremonial . pag 77. how it is moral . pag. 77. of the fifth commandment . pag. 80. affirmative part of it . pag. 80. negative part of it . pag. 83. of the sixth commandment . pag. 84. affirma . nega . part of it . pag. 85. 90. truces , the lawfulness of them . pag. 86. duels unlawfull , and why ? pag. 93. of the seventh commandment . pag. 95. affirmative part of it . pag. 95. negative part of it . pag. 99. fornication , what it is . pag. 100. adultery , what it is . pag. 101. lust the occasions of it . pag. 103. eight commandment . pag. 104. affirmative part of it . pag 104. negative part of it . pag 109. contentation , what it is . pag. 105. thriftness , what it is . pag. 105. pledges are not to be exacted . pag. 107. just covenants must be performed . p. 108. vnjust dealing in heart and deed what it is . pag. 109. 110. oppression in bargaining , its kindes . p. 111. oppression by vsury . pag. 112. punishment of theft . pag. 115. ninth commandment . pag. 115. affirmative part of it . pag. 115. negative part of it . pag 119. to labour for a good name by godliness is lawfull . pag. 117. how one man may lawfully judge another . pag. 119. tenth commandment . pag. 122. affirmative part of it . pag. 123. the negative part of it . pag. 124. motions of the heart , their kindes . pag. 123. motions of the heart upon the work of faith , what they be . pag. 140. sacraments . pag. 129. 131. 133. how they differ from sacrifices . pag. 132. declaration of gods love , its degrees . p. 136. 144. 147. 177. members of christ whom they are . p. 138. effectual calling the means of its execution . pag 139. hammers to break a stony heart . pag. 139. 140. rules to know true faith by . pag. 143. priviledges by adoption pag. 146. inherent holiness its parts . pag. 148. 149. 150. 151. illumination what it is pag. 148. repentance and its fruits . pag. 152. self-denial . pag 169. new obedience . pag. 153. 154. 171. 173. 175. a christian combat , what it is . pag. 154. 155. assaults in it pag. 157. 158 161. vnjust anger and wrath , remedies against them pag 164 165. covetousness , its remedies . pag 165. desires of the flesh , their remedies . p. 166. patience how to strengthen it . pag. 169. of alms. pag. 167. death , remedies against the fear of it . pag. 178. eternal life , what it is . pag. 182. its fruits . pag. 183. 184. perfect glorie , what it is ? pag. 183. reprobation , its decree . pag. 186. execution of it . pag. 187. 188. 191. 192. reprobates their state after death . pag. 194. their condemnation . pag. 195. the manner of it . pag. 195. predestination , the application of it . p. 197. luthers saying . pag. 201. the corolary . pag. 185. 196. of theologie . theology is the science of living blessedly for ever . blessed life ariseth from the knowledge of god and of our selves . the parts of the theologie are : 1. of god . 2. of gods works . that there is a god is evident . 1. by the course of nature . 2. by the nature of the soul of man . 3. by the distinction of things honest and dishonest . 4. by the terrour of conscience . 5. by the regiment of civil societies . 6. by the order of all causes which have ever recourse to some former beginning . 7. by the determination of all things to their several ends . 8. by the consent of all men . the names of god . the names of god , are . jehova . elohim , exod. 6. 2. 3. jehova declareth gods nature . elohim his persons . the nature of god . the nature of god is his most lively , and most perfect essence . the perfection of the nature of god is that , where by he is wholely compleat in him self , exod. 3. 13. act. 17. 24. the perfection of gods nature is the simpleness and infinitnes thereof . the simpleness of gods nature is that , whereby he is void of all logical relation in arguments . that is , god hath not in himself either subject , or adjunct , joh. 5. 26. and 14. 6. in god to be , and to be just , and mighty , are all one ; but in the minde of man , it is not all one to be , and to be mighty , or just : for the minde may be destitute of these virtues and yet a minde . the nature of god is immutable and spiritual . gods immutability of nature is that by which he is void of all composition , division and change , jam. 1. 17. malach. 3. 6. gods nature is spiritual , in that it is incorporal , and therefore invisible , joh. 4. 24. colos. 1. 15. 1 tim. 1. 17. so much for the simpleness of gods nature . the infinitness of gods nature is either his eternity , or his exceeding greatness . gods eternity is that by which he is without beginning , and ending , ps. 90. 2. rev. 1. 8. his exceeding greatness is that , by which his incomprehensible nature is every where present , both within and without the world , ps 145. 3. 1 king. 8. 27. jer. 23. 24. of the life of god . by this it doth plainly appear . 1. that god is one , and indivisible and not many , as ephes. 4. 5. 1 cor. 8. 4. 2. that god is the knower of the heart : for nothing is hidden from that nature which is within all things , & without all things , which is included in nothing , nor excluded from any thing , as 1 king. 8. 32. psal. 139. 1. 2. the life of god is that by which the devine in nature is in perpetual action , living and moving with it self , psal. 42. 2. 2 heb. 3. 12. these three following attributes do manifest the operation of the divine nature towards the creatures . 1. gods wisdom . 2. gods will . 3. gods omnipotency . the wisdom and knowledge of god is that , by which god doth by one eternal and immutable act of understanding , distinctly and perfectly know himself , and all other things though infinite whether they have been , or not , matth. 11. 27. heb. 4. 13. psal. 347 5. gods wisdom is his foreknowledge and his counsel . gods foreknowledge is that , by which he most assuredly foreseeth things that are to come , act. 2. 23. rom. 8. 29. gods counsel is that , by which he doth most rightly perceive the best reason of all things that are done , prov. 8. 14. so much of the wisdom of god . the will of god is that , by which he doth most freely and justly will all things with one act , rom. 9. 18. epb. 1. 5. jam. 4. 15. in god there are two wills . 1. a will whereby god determineth what shall be done concerning us , or in us . 2. a will whereby god determineth what shall be done off us . the first of these wills is called predestination : and therefore it is , that predestination is commonly defined to be the preparation of the blessing of god , whereby they are delivered which are delivered . the second of these wills is the gospel . predestination determines , who who , and how many are to be saved , and hereupon christ saith , i know whom i have choosed , john 13. 18. the gospel which is the second will of god , determines what kinde of ones they are that shall be saved , and how they must be qualified . predestination which is the first will of god , is gods decree it self . the gospel which is the second will of god , is an outward means of the execution of this decree of predestination . in the will of god there are three actions . * 1. an action whereby god doth absolutely will any thing , and delight in it . 2. an action whereby he doth wholely , and absolutely nill a thing . 3. a remiss action , which is as a mean between the two former actions , as when a thing is remissely , or in part both willed and nilled . god willeth good by approving it . god willeth evil , because it is good that there should be evil . for this cause god doth voluntarily permit evil . but as it is absolutely evil he wills it not ; but doth dissalowe and forsake it , act. 14. 16. psal. 81. 12. the will of god in respect of divers objects , is called diversly by divers names , as by the names of love , hatred , or of grace , justice . the love of god is that , whereby he approveth , first himself ; and then all his creatures as they are good without their desert , and doth take delight in them , 1 joh. 4. 16. joh. 3. 16. rom. 5. 8. his hatred is that , whereby he disliketh and detesteth his creature offending for his fault , 1 cor. 10. 5. psal. 5. 5. and 45. 7. gods grace is that , whereby he freely declareth his favour to his creatures , rom. 11. 6. tit. 2. 11. the grace of god is his goodness , or his mercie . gods goodness is that , by which he being also absolutely good , doth freely exercise his liberality upon his creatures , matt. 19. 17. & 5. 45. gods mercie is that , whereby he freely assisteth all his creatures in their miseries , esai 30. 18. lament. 3. 22. exod. 33. 19. gods justice is that , by which he in all things willeth that which is just , as psal. 11. 7. and 5. 4. gods justice is either in word , or deed . gods justice in word is that truth , by which he constantly , and indeed willeth that which he sayeth , or hath said , ( rom. 3. 4. matth. 24. 35. ) this is the justice of god in keeping his promise , 2 tim. 4. 8. 1 john 4. 9. gods justice indeed is that , by which he disposeth , or rewardeth gods disposing justice is that , by which he as a free lord , ordereth all things rightly in his actions , psal. 145. 17. his rewarding justice is that , by which he rendereth to his creature according to his work , 2 thes. 1. 6. 1 pet. 1. 17. jer. 51. 56. again , the justice of god is either his , gentlenes , or his anger . gods gentlenes is that , whereby he freely rewardeth the righteousness of his creature , 2 thes. 1. 5. matth. 10. 41. 42. gods anger is that , by which he willeth the punishment of the creature offending , rom. 1. 8. joh. 3. 36. so much concerning the will of god . gods omnipotency is that , whereby he is most able to perform every work , matth. 19. 26. gods power is either absolute , or actual . gods absolute power is that , by which he can do more than he either doth , or will do , matth. 3. 9. phil. 3. 21. gods actual power is that , by which he causeth all things to be which he freely willeth , ps. 135. 6. of the glorie , and blessedness of god . gods glorie and majesty , is the infinite excellencie of his most simple , and most holy divine nature , heb. 1. 3. nehem. 9. 5. in which we may see that god can onely know him self perfectly , joh 6. 46. 1 tim. 6. 16. exo. 33. 20. the manifestation of gods glorie is either obscure as here on earth , or apparent as in heaven . the obscure manifestation of gods glorie , is the vision of gods majesty in this life , by the eys of the minde , through the help of things perceived by the outward senses , as isai 6. 1. exod. 33. 22. 1 cor. 13. 12. the apparent manifestation of god , is the contemplation of him in heaven , face to face . this concerning his glorie . gods blessedness is that , by which god is in himself , and off himself all sufficient , genes . 17. 1. collos. 2. 9. 1 tim. 6. 15. of the persons of the god-head . the persons of the god-head are they , which subsisting in one god-head , are distinguisht by incommunicable properties , 1 john 5. 7 genes . 19. 24. john . 1. 1. the persons are coequal , and distinguisht not by degree , but by order : there is a trinity of persons , but a unity in essence , for the three persons are but one infinite essence . the communion of the persons , or rather the union of the persons ; is that by which one of them is in the rest , and with the rest , by reason of the unity of the god-head ; and therefore every each one doth possess , love , and glorifie another , and work the same thing , joh. 14. 10. and 1. 1. and 5. 19. prov. 8. 22. 30. the persons of the god-head are three , matth. 3. 16. 17. the father is a person without beginning , from all eternity begetting the son , joh. 1. 3. 10. in the generation of the son we must note these properties . 1. that he that begetteth , and he that is begotten are together , and not one before another in time . 2. he that begetteth , doth communicate with him that is begotten , not some one part of his essence , but his whole essence , so that this communion is not a communion , but a union . 3. the father begot the son not out of himself , but in himself ; the incommunicable property of the father is to be unbegotten , to be a father , and to beget . the father is the beginning of actions , and beginneth every action of himself , and effecteth every action by the son , and by the holy spirit , 1 cor. 8. 6. rom. 11. 36. the son is the second person begotten of the father from all eternity , joh. 1. 3. 10. 1 joh. 1. 1. 2. the son in regard of his essence is of and by himself * very god . but in regard of his filiation and sonship , as he is a person , and the son of the father , he is not of himself , but from another , for he is the eternal son of his father ; and thus is he truely said to be very god , of very god . for this cause he is said to be sent from the father , joh. 8. 42. and this sending taketh not away the equality of essence , and power , but declareth the order of the persons , joh. 5. 18. phil. 2. 6. the property of the son is to be begotten ; his proper manner of working is to execute actions from the father by the holy ghost , joh. 5. 19. 1 cor. 8. 6. the holy ghost is the third person , proceeding from the father and the son , joh. 15. 26. rom. 8. 9. job . 16. 13 , 14. the incommunicable property of the holy ghost is to proceed . the holy ghosts proper manner of working is to finish an action , effecting it as from the father and the son . the second part of theologie . of gods works and his decree . the works of god , are all the world , and all the things contained therein . the end for which all things are created , is the manifestation of the glorie of god , rom. 11. 36. the decree of god is that , by which god hath freely from all eternity determined all things , eph. 1. 11. 4. matth. 10. 29. rom. 9. 21. the execution of gods decree is that , by which all things in their time are accomplisht , according as he foreknew them , and decreed them . the decree of god is the first , and principal working cause of all things , and it is also in order and time before all other causes . this first , and principal cause doth not take away freedom of will in election ; nor the nature and property of second causes ; but it bringeth them into a certain order ; and it directeth them to their determinate ends , and hereupon the effects , or events of things are either , contingent , or necessary . — — even as the nature of the second cause is ; and thus christ according to his fathers decree , died necessarily , ( as act. 17. 3. ) but yet willingly . joh. 10. 18. and if we respect the temperature of christs body , he might have prolonged his life , and therefore in this regard he may be said to have died contingently . gods foreknowledge is conjoyned with his decree ; and in regard of us it is before his decree , but not in regard of god . the branches of the execution of gods decree are his , operation , and his operative permission . his operation is his effectual producing of all good things , which either have being , or moving , or which are done . gods operative permission is that , whereby he onely permitteth one , and the same work to be done of others , as it is evil ; but as it is good he doth effectually work it , gen. 56. 20. & 45. 7. isai 10. 5. 6. 7. god permitteth evil by a certain voluntary permission , in that he forsaketh the second cause in working evil . and he doth also forsake his creature , either by detracting the grace it had , or by not bestowing that which it wanteth , rom. 1. 26. 2 tim. 2. 25. 26. and in this we must not think god unjust , for he is indebted to none , rom. 9. 15. it is in gods pleasure to bestow how much grace , and upon whom he will , matth. 10. 15. that evil which god permitteth in respect of god is good , whither it be as a punishment , or as a chastisement , because he can , and doth produce good out of it . gods decree as it concerneth man , is called predestination . predestination is a decree of god , by which all men are ordained to an everlasting estate ; either of salvation , or condemnation , 1 thess. 5. 9. the means of accomplishing gods predestination , was the creation and the fall . the creation is the world , and the inhabitants in the world . the parts of the world , are the heaven and the earth . the heavens are three fold , 1. the air , 2. sky , 3. the invisible heaven . heaven in a large acceptation , is all that is above the earth . all which , is distinguisht into three heavens . the first heaven is the space betwixt the earth , and starry firmament . the second heaven containeth the sun , moon , & stars . the third heaven is the invisible heaven , this is the place in which the blessed do behold the majesty , and glorie of the almighty . the inhabitants of the world are angels , men , and all other creatures . in angels there are these things to be considered . 1. their nature ; they are spiritual , and incorporeal essences , heb. 2. 16. and 1. 7. 2. their qualities , * first they are wise , secondly , they are of great might , 2 thes. 1. 7. 2 sam. 24. 17. 2 kings 19. 35. another quality of them is , thirdly , that they are swift , and of great agility , isa. 6. 6. dan. 9. 21. 3. their number they are innumerable , dan. 7. 10. hebr 12. 22 4. the place in which these good angels are , and that is in the highest heaven , for there they do ever attend upon god , and have society with him , matth. 18. 10. mark . 12. 25. psal. 68. 17. 5. their orders , or degrees , which what they be , no man can certainly say ; but there are arch-angels spoken of in scripture , 1 thes. 4. 16. and angels , matth. 18. 10. and cherubims , & seraphims , esai 6. 6. but it concerneth us not to search this ; neither may we curiously enquire after it . 6. there office which is to magnify god , and perform his commandments , psal. 103. 20. 21. the angels were created within the six days , as appeareth , gen. 2. 1. the knowledge that the angels have , is either : 1. natural , 2 revealed , 3. experimental . the ministry of the angels is three fold , either to adore , or to praise , or to glorifie god continually , to this purpose do they stand in the presence of god , ever more ready to do his commandments ; as isai 6. 2. luke 2. 14. rev. 5. 11. 12. ps. 103. 20. dan. 7. 9. 10. part of the ministry of angels respecteth the church , for they are ministring spirits sent forth of god , to minister for the good of those that shall be heirs of salvation , heb. 1. 14. for the good of all these , they minister first in this life , 2. in the end of this life , and 3. in the last judgement . in this life they watch for the good of their bodies , and for the good of their souls , and that from the beginning of their days to the end of them , psal. 34. 7. in the end of this life , they carry the souls to heaven , as they did the soul of lazarus , luke 16. 22. in the last judgement they do gather all the elect together , that they may come before christ , and so enter into eternal fruition of glorie , both in body and soul , matth. 24. 31. another part of their ministery concerneth gods enemies , and it is to execute judgements upon his enemies at his command . of man and his state . man was made after gods image , and resembling god in holiness . in the excellent state of mans innocency , these things are to be considered . 1. the place in which he was set in his innocency , and that was the garden of eden , that pleasant place . gen. 2. 15. 2. the integrity of mans nature , he was created in righteousness , and true holiness , eph. 4. 24. there are two parts of mans first integrity , 1. wisdom , for he had a true , and perfect knowledge of god and his will , as far as it was to be performed of him ; and of the counsel of god , concerning all creatures , genes . 2. 19. 2. secondly , justice , which was a conformity in his will , affections and powers of his body to the will of god . 3. man's dignity , which consisted in these things . 1. in man's communion with god , god rejoyced in man made in his own image , and man did fervently love god ; and this appeareth by god's familiar conference with adam ; genes . 1. 29. secondly , in his dominion over all the creatures of the earth ; gen. 2. 19. psal. 8. 6. thirdly , in his decency , comeliness , and dignity of body ; for though he was naked , yet was he cloathed with the best and excellentest roabs , even with innocency ; there was imprinted upon him by god a princely majesty , so that there could not then be any thing in him unseemly ; gen. 2. 25. psal. 8. fourthly , in his labour of body , which was without pain , or grief ; gen. 3. 17. 19. 4. man's subjection to god , for he was bound to perform obedience to these commandments of god . he was not to eat of the two forbidden trees . the commandment concerning the trees was as a proof , and a trial of man's obedience . the tree of life was a sign to man , to confirm to him his perpetual abode in the garden of eden , if he did continue in his obedience ; rev. 2. 7. the tree of the knowledge of good and evil , was a sign of death to him ; if he did transgress gods commandment ; gen. 2. 17. 5. man's calling ; which was to obey god's commandments , and to dress the garden of eden ; gen. 2. 17. and 2. 15. 6. his diet , which was the herbs of the earth ; and the fruit of all the trees , save of the tree of life , and of the tree of knowledge of good and evil , and all the other creatures ; gen. 1. 29. 30. and 9. 3. his free choice to perform , or not perform these commandments . thus were our first parents created in perfect innocency : but mutable . and thus it pleased god to prepare a way to the execution of his decree . of the fall . the fall was of man and angels . angels fell by leaving that good state , wherein god had placed them . jude 6. in their fall may be observed , 1. their corruption arising from their fall ; by reason of which they are full of malice and hatred , and hatred , and by reason of this they do set themselves against god , and insatiablely desire to destroy all mankinde , and that they may do this as much as in them layeth , they do neglect neither force nor fraude to act it withall ; 1 pet. 5. 8. eph. 6. 12. joh. 8. 44. their degrees and diversity for one of them which is called baalzebub , is chief ; and prince of the rest of the devils ; and he is far above the rest in malice ; matth. 25. 41. rev. 12. 7. he is also called the prince of this world , and the god of this world ; 2 cor. 4. 4. eph. 22. 3. their punishment ; god after their fall gave them over to perpetual torments , without any hope of pardon ; jude 6. 2 pet. 2. 4. by this we may see what great punishment they deserved , and that grievous sins will be grievously punished . their punishment was first their dejection from heaven ; 2 pet. 2. 4. and the shortning , and limiting of their power , job 1. 12. secondly , a grievous pain and torment in the deep , which is endless , and infinite in time and measure , luke 8. 31. matth. 25. 41. rev. 20. 10. of mans fall . the fall of man was his revolting from his obedience to sin . sin was his transgression of gods commandment , or mans fall was his disobeying of gods commandment , in eating the forbidden fruit , wherein these things are to be considered . 1. the manner of mans fall . the devil having immediatly before fallen himself , perswaded our first parents that both the punishment for eating the forbidden fruit was uncertain , and that also god was not true in his word unto them : having done this he blinds the eyes of their understanding ; and they being thus blinded straight began to distrust god , and to doubt of gods favour ; and when he had brought them to a doubting , he moved them to behold the forbidden fruit , which so soon as they saw in its beauty , upon his motion of them to this purpose ; he then stirred them up to desire it ; and from the desire of it , he moved them to satisfie their desires ; and so the woman pluckt the fruit and did eat , and gave it to her husband and he did eat , gen. 3. 1. to the 8. thus did they willingly fall from their integrity , god for just causes suffering it . 2. the greatness of their transgression , which appeareth by these trespasses that they committed in that action of disobedience . 1. they doubted of gods word . 2. they being bewitched with the devils promises , cease to fear gods punishment , and thus become puffed up with presumption , and enflamed with the desire of greater dignity , and will no longer believe gods threatnings . 3. they forsake gods word , and seek after other wisdom . 4. they are proud , and seek to magnify themselves , and to become like god . 5. they contemne god , and against their own consciences sin against his commandment . 6. they prefered the devil before god . 7. they are unthankfull , and drive out the holy spirit of god from dwelling in them , and thus despised that everlasting blessed union . 8. they murthered both themselves and their progeny . 3. the fruits and effects of it , upon it there arose a state of unbelief , and by it we are all included under sin , rom. 11. 32. of sin . sin is threefold . 1. a participation of adam's transgression and guiltiness , by being in his loyns when he offended ; as heb. 7. 9. 10. it is said of levi that he paid tythes in abraham , because he was in the loyns of abraham when abraham paid tythes . 2. original sin which ariseth out of the former transgression ; original sin is a corruption engendred in our first conception , by which the faculties of soul and body are prone , and disposed to evil ; psal. 51. 5. the remnant of god's image which man retained after his fall , were certain notions concerning good and evil ; as that there is a god , and that he doth punish sin , and that there is an everlasting life ; and the like ; all which serve to make men without excuse in the sight of god ; rom. 1. 20. from the fall our mindes receive ignorance , by it we were deprived of knowledge in the things of god ; by it we were made ignorant of his sincere worship and eternal life ; 1 cor. 1. 14. rom. 8. 7. by it our mindes are disabled to understand spiritual things , though they be taught us ; luke 24. 45. 2 cor. 3. 5. from the fall our mindes received vanity , for we think falsehood truth , and truth false-hood ; eph. 4. 17. by it we have gotten a natural inclination to conceive and devise onely that which is evil , genes . 6. 5. jer. 4. 22. the increase of sin in the understanding is either a reprobate sense . as when god withdraws the light of nature , joh. 12. 40. rom. 1. 28. or , 2. the spirit of slumber , as rom. 11. 8. or , 3. spiritual drunkenness , isai 29. 9. or , 4. strong illusions , as 2 thess. 2 11. the remnant of gods image in the conscience , is an observing and watchfull power , like the eye of a keeper , reserved in man partly to reprove ; and partly to repress the unbridled course of his affections ; rom. 2. 15. from adam's fall the conscience hath received impureness ; titus 1. 15. this impurity worketh these effects . 1. it causeth man to excuse sin , or cloak it , as when a man by his outward service of god doth excuse his inward impiety ; mark . 10. 19. and it excuseth intents not waranted by gods word ; 1 chron. 13. 19. 2. it doth accuse and terrify us for doing good , and this we may see in idolaters and superstitious persons , who are grieved when they do omit to perform idolatrous and counterfeit worships to their gods ; col. 2. 21. 22. isai 29. 13. 3. effect which it worketh , is when the conscience doth accuse and terrify for sin , as genes . 50. 15. joh. 8. 9. impureness encreased in the conscience , is such a sensless numdness as that it can hardly accuse a man of sin ; eph. 4. 19. 1 timoth. 4. 2. this senslesness springeth from a custom in sinning , 1 sam. 25. 37. or else from some grievous horrour and terrour of the conscience , as gen. 4. 14. the symptomes of this disease are blasphemies , trembling of body , fearfull dreams ; act. 24. 26. dan. 5. 6. the remnant of god's image which remaineth in man's will since the fall is a free choice , either in natural actions , as to nourish , to engender , to move , to perceive ; or , in humane actions that are common to all men , whither they concern manners , families , or common-wealths . in all these outward actions man hath free-will , either to choose , or to refuse them , though it be but weak , as rom. 2. 14. by adams fall the will received impotency , insomuch as it can not will , nor lust after that which is indeed good , and which doth please god , and is acceptable to him , 1 cor. 2. 14. rom. 5. 6. phil. 2. 13. and it received by adams fall an inward rebellion , whereby it doth utterly abhor that which is good ; and will , and desire onely that which is evil . the will in the first act of conversion to god is not an agent , but a patient , as it doth appear by this . for , the affections have by adams fall received a disorder , and by reason of this disorder they do eschew good ; and pursue that which is evil ; rom. 1. 26. 1 kings 21. 4. the body by adam's fall hath received a fitness to begin sin , for it bringeth in all objects and occasions of sin to the soul ; genes . 3. 6. and the body hath received a fitness to execute sin , even so soon as the heart thinketh it . rom. 6. 13. 16. of actual sin . 3. actual sin ariseth from original sin ; actual sin is either inward , or outward . inward actual sin , is in the minde , will , and affections . the actual sin of the minde is the evil thought assented to , or the evil resolves , purposes , and intents thereof . examples of these actual sins are these , as when a man thinks that there is no god , ps. 10. 4. and 14. 1. or , that there is neither providence nor presence of god in this world , ps. 10. 11. an immagination of safeguard from peril , and yet there is a course of sinning ; ps. 10. 6. rev. 18. 7. better esteem of a mans self then ought to be , and worse esteem of others than ought to be , rev. 18. 7. luke 18. 11. when a man thinketh that the gospel of god's kingdom is meer foolishness , 1 cor. 2. 14. and when a man thinketh uncharitablely and malitiously of such as serve god sincerly , matth. 12. 24. when a man putteth the day of death far off , isai 28 15. when a man thinketh to run on in sin , and yet that he can eschew the pains of hell , isai 28. 15. when also a man thinketh that though he hold on his sins , yet that god will defer both his perticular judgement , and the last judgement ; luke 12. 19. 45. when as god doth open our eys , we do see these evil thoughts rebelliously rising in our mindes even as sparckles out of a chimney ; yet in this will carnal men pretend a good meaning . these are the examples of the actual sins of the minde . the actual sins of bothwill , and affections , are all wicked motions , inclinations , and desires , gal. 5. 17. of outward actual sin . outward actual sins are all those in the committing of which , the members of the body do joyn with the faculties of the soul to act them . such sins as these are infinite , psal. 40. 12. outward actual sins are either sins of omission , or of commission , both which are either in word , or deed . the degrees of the sin of commission are these , jam. 1. 14. 15. 1. temptation when as the devil offereth to the minde that which is evil to allure a man to sin , john 13. 2. act. 5. 3. 1 chron. 21. 1. and this is also effected by occasion of external objects , which the senses perceive , job 31. 1. of tentation . tentation hath two parts . 1. abstraction . 2. inescation . abstraction is the first thought of committing sin ; by it the minde is withdrawn from gods service , for which it should be always ready prest , luke 10. 27. * inescation is an evil thought conceived , and for a time retained in the minde , and it being thus kept in the minde , it doth by delighting the will and affections , lay a bait for a man to draw him to consent . 2. the second degree of sin of commission is conception . conception of sin is , when the heart consents and resolves to commit sin , psal. 7. 14. 3. the third degree of it is the birth of sin . that is the very acting and committing of sin ; as when the faculties of the soul , and the powers of the body joyn together to act sin . the fourth degree of the commission of sin is the perfection of sin ; that is when sin by custom is made perfect , and ripe ; and then it bringeth forth death and damnation ; and this is all that the sinner reapeth by his sin , an example of this we have in pharo . the differences of sins of commission are these : 1. to consent with an offendour and not actually to commit sin , eph. 5. 11. this a man doth . 1. when he doth in judgement allow the sin of another , num. 20. 10. 12. 2. when the heart approveth in affection and consent ; as do ministers and magistrates , when they do conceal and winck at offences , 1 sam. 2. 23. 29. 3. when sin is done indeed by counsel , presence , or inticement , as rom. 1. 13. mark 6. 25. 26. act. 22. 20. 2. the second difference of sin of commission is . sinning ignorantly , that is , when a man doth not expresly and distinctly know , whither that which he doth be a sin , or not , or if he do know it , he doth not acknowledge and mark it , 1 tim. 1. 13. numb. 35. 24. 1 cor. 4. 4. ps. 10. 13. 3. the third difference of sin of commission ; is , when any man sinneth upon knowledge , but yet of infirmity , as when a man fearing some eminent danger , or when a man amazed at the horrour of death , doth against his knowledge deny that truth , which otherwise he would acknowledge and embrace : such was the fall of peter , arising from the rashness of his minde , mingled with some fear . thus do men offend by the strength of the corruptions of their flesh , provoking them to that which their heart doth detest , rom. 7. 19. the fourth difference of it is , presumptuous sinning upon knowledge ; as psal. 19. 13. of this kinde is . 1. every sin committed with an high hand , or in contempt of god , numb. 15. 30. secondly , presumption of gods mercy , though we do evil , and run on in it , eccles. 8. 11. rom. 2. 4. 5. the fifth difference of sin of commission is , sinning upon knowledge , and out of self malice against god . of this kinde is the sin against the holy ghost . the punishment of sin . man is punisht for sin , first in this life , either 1. in body . as 1. by care for the provision for his body , and by trouble for the things of this life , genes . 3. 17. secondly , by proneness to diseases , matth. 9. 2. joh. 5. 14. deut. 28. 21. 22. thirdly , by shame of nakedness , genes . 3. 7. fourthly , by pains as are in women in travail , and child-birth , genes . 3. 16. 2. in soul . as 1. by a trembling of conscience . secondly , by care . thirdly , by trouble . fourthly , by hardness of heart . fifthly , by madness , deut. 28. 28. 3. in both body and soul . as first , by a fearfull subjection to the regiment of sathan , colos. 1. 13. heb. 2. 14. secondly , by a seperation from the fellowship of god , and a trembling at his presence , eph. 4. 18. gen. 3. 10. 4. by divers calamities and damages in his goods , deut. 28. 29. 5. by the loss of dignity , and lordly authority , which he had over all the creatures ; and by the vanity , weakning , corrupting , and abating of the excellencie , virtues , and powers of the creatures , as rom. 8. 20. 21. 6. or in his name ; by infamy and ignominy before , and after his death , jer. 24. 6. all these things come alike to all , yet doubtless it is by reason of sin , by adams fall , and since that , by our improvement of our original and actual corruptions . secondly , man is punisht for sin at the last gasp . first , by death , or 2. by a change , like unto death , rom 6. 23. thirdly , man is punisht for sin after this life , by an eternal separation from the presence of god , and from his exceeding excellent glory , 2 thes. 1. 9. of election and his foundation of it . predestination hath two parts . 1. election . 2. reprobation , 1 thes. 5. 9. election is the decree of god , concerning the salvation of some men , to the praise of the glory of his grace , eph. 1. 4. 5. 6. this decree of god is the book of life wherein the names of the elect are written , rev. 20. 12. 2 tim. 2. 19. the execution of this decree is gods effectual working of all those things which he purposed for the salvation of the elect , by the same means with which he purposed to do it , rom. 18. 29. 30. the foundation of this decree is christ jesus , heb. 5. 5. isai 42. 1. eph. 1. 4. the means of accomplishing this decree is gods covenant , and the seal thereof . gods covenant is either the covenant of works , or of grace . gods covenant of works is the moral law , or ten commandments . gods covenant of grace is his free promise of christ and all his benefits to man , if man will repent him of his sins , and by faith receive christ . the seals of the covenant are the sacraments . gods covenant of works , which is called the moral law , decalogue , or ten commandments , is devided into two tables . the first table containeth four commandments . the second table containeth six commandments . every commandment is both affirmative and negative . that is , it doth both command and forbid . as it is affirmative it bindeth at all times , but not to all times . as it is negative it bindeth at all times , and to all times . under one vice expresly forbidden are comprehended all of that kinde ; yea , the least cause , occasion , or inticement thereto are forbidden , joh. 3. 15. matth. 5. 21. the first commandment . thou shalt have no other gods before me . in this first commandment are these affirmatives . first that we must acknowledge god . secondly , that we must acknowledge no other god but him . the marks of the true love of god are these . 1. to hear his word willingly . 2. to speak often off him . 3. to think often off him . 4. to do his will without irksomness . 5. to give body , and all for his cause . 6. to desire his presence above all , and to bewail his absence . 7. to embrace all such things as appertain to him . 8. to love and hate that which he loveth and hateth . 9. to seek to please him in all things . 10. to draw others unto the love of him . 11. to esteem highly of such gifts and graces as he bestoweth . 12. to stay our selves upon his connsels revealed in his word . 13. to call upon his name with affiance . the negative part of this commandment is this . we must not account that god which is not god . in this negative part of this commandment we are forbidden these things . 1. ignorance of the true god and of his will . 2. atheism , which is a denying of god , or of his attributes ; as off his justice , wisdom , providence , presence , ps. 14. 1. 3. errours concerning god , or concerning the persons of the diety , or concerning gods attributes . here helenism , or the adoring of a multiplicity of gods is forbidden . 4. the setting of our hearts and affections upon any thing else but one god . the heart is drawn from god by these means . 1. by distrusting of god , heb. 10. 38. from this distrust ariseth . first , impatiency in suffering afflictions , jer. 20. 14. 13. 18. secondly , a tempting of god , and this is when the man that distrusteth and contemneth god , seeks an experiment of gods truth and power , matth. 4. 7. 1 cor. 10. 9. 10. 3. a desperation , genes . 4. 13. 4. a doubting concerning the truth of god , or concerning his benefits , either present , or to come , ps. 116. 11. 2. by confidence of creatures , as 1. when a man putteth trust in the strength of the creatures , as jer. 17. 5. or 2. in riches , matth. 6. 24. eph. 5. 5. or 3. in defenced places , jer. 40. 16. or 4. in pleasures , or dainties , and who so trusteth in these doth make his belly his god , phil. 3. 19. or 5. in physicians , 2 chron. 16. 12. or 6. in the devil and his works . thus magicians trust in the devil : and witches , and all such as seek help at their hands , levit. 20. 6. 3. the heart is drawn away from god , by loving the creature too much , and more than god , matth. 10. 37. joh. 12 ▪ 43. and by self love , 2 tim. 3. 2. 4. by hatred and contempt of god , as when a man declining from god , doth fly from god , and is angry with god when he punisheth sin , rom. 8. 7. and 1. 30. 5. by want of the fear of god , ps. 36. 1. 6. by fearing the creature more than the creatour . 7. by hardness of heart and carnal security , as when a man will neither acknowledge gods judgements nor his own sins , rom. 2. 5. luke 21. 34. 8. by pride , and presumption , as when a man ascribeth that to his own industry and merit , which is onely due to god , 1 cor. 4. 6. 7. genes . 3. 5. the highest stair of prides ladler , is that fearfull presumption of men , of climbing rashly into gods seat of majesty , as if they were gods , act. 12. 22. 23. 2 thes. 2. 4. the second commandment . thou shalt not make unto thee any graven image , or any likeness of any thing that is in heaven above , or that is in the earth beneath , or that is in the water under the earth . thou shalt not bow down thy self to them , nor serve them : for i the lord thy god am a jealous god , visiting the iniquity of the fathers upon the children , unto the third & fourth generation of them that hate me . and shewing mercie unto thousands of them that love me , and keep my commandments . the affirmative part of this commandment is this . thou shalt worship god in spirit and in truth , joh. 4. 24. here we are first commanded to use the ordinary means of worshipping god : as 1. the calling upon the name of the lord . first , by humble supplication , 1 tim. 2. 1. 2. by harty thanksgiving . 3. by reading , hearing , talking , and continually meditating on the word of god . 4. by the use of the sacraments , as act. 2. 41. 42. and 20. 7. secondly , we are here commanded to use these means holily , that is , as god in his word hath commanded to use them , matth. 28. 20. 1 cor. 14. 40. eccles. 5. 1. ps. 26. 6. furtherance of gods worship are leagues of amity , with those that truely fear god , and serve him according to his word , 2 chr. 19. 2. malaeh . 2. 11. and such covenants as the magistrates and people make together with god , for the preservation of christian religion , 2 chron. 15. 12. 14. the negative part of this commandment is this : thou shalt neither worship false gods , nor the true god with false worship . here we are forbidden these things . first , to represent god by any image , similitude , likeness , or figure whatsoever , deut. 4. 15. 20. for all idols are lies , habak. 2. 18. zach. 10. 2. jer. 10. 8. secondly , we are here forbidden the least approbation of idolatry , hosea 13. 2. gen. 48. 10. and therefore all processions , plays , feasts , that are consecrated to the memorial , and honour of idols , exod. 32. 6. 1 cor. 10. 7. thirdly , all relicks , badges , and monuments of idols , exod. 23. 13. isai 30. 22. fourthly , we are here forbidden all society with infidels : as 1. marriage with them , genes . 6. 2. deut. 7. 3. 4. malach. 2. 11. ezra 9. 14. 2 kings 8. 18. 2. all leagues and confederacy with them in war , either to assist them , or to receive assistance from them , and that for these causes . 1. because it doth obscure gods glory , and maketh him in appearance either unwilling , or unable to aid his church . 2. because in so doing we shall without doubt infect our selves with their impieties and idolatries . 3. because we are thus endangered to be made partakers of their punishments , 2 chron. 19. 2. with idolaters we are also forbidden all traffick in such wares , as we know may further the service of their idols . we are also forbidden with idolaters all trials in law , before judges that are infidels , when christian courts are open , and may be frequented , 1 cor. 6. 6. but if christian courts be not open , we may according to st. pauls rule appeal from one court of infidels to another ; so from festus he himself appealed to caesar , act. 25. 11. such necessities as these do make traffick , and other things to be frequently used , which otherwise are unlawfull . we are here also forbidden all worshipping of the beast , and receiving of his mark , revel. 14. 9. fifthly , we are here forbidden all will worship , or worship of god after our own fancies , in wayes which are not waranted by the word of god , though we do pretend good intention for the doing of it , collos. 2. 23. 1 sam. 13. 9. 10. 13. whither it be by superstitions , sacrifices , meats , apparel , observing ceremonies , gestures , or by our gate , conversations , pilgrimage , or by building of altars , pictures , or idols , and the like ; or by temples , or by strange consorts of musick , or by monastical vows of single life , or of poverty , 1 cor. 14 15. 1 cor. 7. 9. 1. such vows as these are altogether repugnant to the law of god . 2. they are greater then mans nature can perform . 3. they do disanull christian liberty , and make such things necessary as are indifferent . 4. they do renew judaisme : 5. they are idolatrous , because they make them part of gods worship , and esteem them meritorious . 6. they are hypocrisie , for they are but an outward shew of gods worship , matth. 15. 7. the effects of hypocrisie are these . first , to make a glorious shew of serving god , and yet to seek nothing else by it , but the pomp and glory of the world . secondly , to observe and take notice of other mens faults , and behaviour , and not to see , or minde our own . thirdly , to be more zealous , and curious in the observation of the ancient traditions , then of the statutes and commandments of almighty god . fourthly , to strain at a gnat , and swallow a camel ; or to omit serious affairs , and the weighty matters of gods word , and to hunt after trifles , matth. 23. 24. fifthly , to do all things to be seen of men , matth. 6. 5. and 23. 5. sixthly , to fast with an opinion of merit is hypocrisie , and to make a distinction of meats for the same ; the like also is all external abstinence from meats , if it be without an internal abstinence from sin , and unlawfull desires , isai 58. 5. 6. 6. we are here forbidden all contempt , neglect , and intermission of gods service , revel. 3. 15. 16. 7. we are here forbidden all corrupting of gods worship , and of that order of government , which he hath ordained for his church ; and this we do when we either add to gods worship , or diminish it , or mangle it , deut 12. 32. 8. we are here forbidden all religious reverence of the creature , revel. 22. 8. acts 10. 25. 9. we are forbidden all worship of devils , under which is comprehended all kindes of magick . magick is a mischievous art , accomplishing wonders by the assistance of the devil . the devil effects wonders and merveils , not by making a new thing which was not at all before , but by moving , transporting , and applying natural things diversly , by making a thin body thick and foggy , and by bewitching and holding of mens senses . the foundation of magick is a covenant with sathan . and this covenant is such a contract , as doth make , men mutually to have to do with the devil : the original of this mutual contract is this . first , sathan , or the devil makes choice of such men to be his servants , as are by nature , either notorious bad persons , or else very seemingly silly , or indeed , silly souls . then doth he offer to them divers means , either by magicians , or by their writings , or by teaching and instruction from himself . the means which the devil offers for this purpose , are such as are used for the producing of such an effect , as by their own nature they were never ordained for : nor is there any word of god for the doing of them , but against it . these satanical means are obscure words , and words of scripture wrested and abused ; holy water , sieves , seals , glasses , images , bowings of the knee , and such like divers gestures , the use of which according to his own will , and to his own purpose , he teacheth sometimes by secret whispers , or suggestions ; and sometimes , either , by the words , or writings of magicians . and when they have embraced these means , and do declare their satanical confidence by their earnest endeavour to use , and practise this kinde of wickedness by these means , the devil standeth ready to assist them , and he alone it is that doth by these means , which are void of all such vertue as is supposed , effect that which his wicked instrument intended . then having brought them on thus far , the devil counterfeits god , and makes as though he was god . and as god hath his word and sacraments , and faith ; so likewise the devil hath his characters , gestures , & sacrifices , which are as it were his sacraments , by which he doth signifie to his devilish magicians ; his own devilish pleasure , and by the use of the same they do testifie their obedience to him . and as god is delighted with his servants calling upon him . so likewise the devil is delighted with the magical ceremonies of his servants , and with their invocations . the covenant with the devil is either secret , or express . the secret covenant with the devil is , when the party doth not expresly compact and covenant with the devil , but yet in heart doth allow of his means , and doth assuredly believe that by the using of such means wonders may be effected . express covenant with the devil is when the party doth not onely trust in him , but also covenant with him , and give himsel holely to him upon condition that he may by the observing of certain ceremonies accomplish his desires . magick is either divining , or working . divining is a foretelling of things to come by the help of the devil . prediction , or foretelling is done either with means , or without means . prediction , or foretelling of things by means are chese . 1. sooth-saying , or divining by the flying of birds , deut. 8. 10. 2. divination by looking into the entrails of beasts , ezek. 21. 22. 3. necromancy , or conjuring , this is , an asking counsel at the dead , the devil doth appear to them that thus ask counsel , in the form of the dead man , as appeareth by the story of the witch of endor , 1 sam. 28. 11. 13. 14. divining , prediction , or foretelling without means , is called pythonisme . pythonisme is ▪ when one is possessed with an unclean spirit , and doth immediatly use the help of the same spirit to charm with , or to reveal , and discover secrets by . such a one was the damsel pythoness , spoken of by the acts , that by her spirit of divination brought her master much gain , acts 16. 16. concerning this kinde of divination there is mention made , isai 29. 4. where god threatning his judgements upon jerusalem , saith , thy voice shall be out of the ground , like him that hath a spirit of divination ( or a familiar spirit ) and thy talking , or speech shall whisper , or peep , or chirp out of the dust . working magick , or magick operative hath two parts . 1. jugling , which is when as the devil doth work by his conveyance , many things which seem great and hard , as exod. 7. 10. 11. 12. 2. enchantments , or charmings , by these kinde of charms , beasts , young children , and men of ripe years are offt enfected , poysend , hurt , bounden , killed , and otherwise molested . by charms the devil doth also offt cure diseases : as 1. by mumbling up some few words . 2. by making certain characters and figures . 3. by framing of circles . 4. by hanging amulets about the necks , and other parts of the body , a thing too frequently used now adays for the curing of diseases , which physicians call a curing of diseases by occult , and specifick qualities of remedies . 5. by the abuse of herbs and medicines to this purpose . to such as these it is that solomon , speaketh in eccles. 10. 11. saying , surely the serpent will bite without enchantment . those that do consult with magicians do also worship the devil , for they do revolt from god to the devil ; howsoever , they do plaster up their impiety with untempered morter , as that they seek gods help though by the means of magicians , 1 sam. 28. 13. levit. 20. 6. isai 8. 19. 20. the third commandment . thou shalt not take the name of the lord thy god in vain : for the lord will not hold him guiltless that taketh his name in vain . the affirmative part of this commandment is this . here we are first commanded to be zealous for gods glory , above all things in the world , numb. 25. 8. ps. 69. 9. secondly , to use gods titles onely in serious affairs , and that with all reverence , deut. 28. 58. rom. 9. 5. thirdly , to celebrate the praise of god , which we see brightly shining in his creatures , jer. 5. 22. to this part of this commandment an oath doth belong , the parts of which are these . 1. confirmation of a truth . 2. invocation of god alone , as a witness of the truth , and a revenger of a ly . 3. a confession that god is a revenger of perjury ; when he is brought in as a false witness . 4 a binding over unto punishment , if in it deceit be used . the form of an oath is this . 1. we must swear truly , least we forswear . 2. justly , least we swear to that which is wicked . 3. in judgement , least we swear rashly , or for a trifle , jer. 4. 2. isa. 48. 1. there are some persons whose oaths binde them not , as the oaths of those that swear in their drink ; and the oaths of frantick , furious men , fools , and children binde them not . the end of an oath is to confirm some necessary truth in question , as heb. 6. 16. rom. 1. 9. 2 cor. 2. 23. an oath is either publick , or private . a publick oath is , when a magistrate without any peril to him that sweareth , doth upon just cause desire a testimony under the reverence of an oath . a private oath is that , which two , or more in serious affairs take privatly , as did jacob and laban , and as did boaz and ruth . an asseveration is like an oath , but is no oath . an asseveration is nothing else but an earnest assertion of our meaning , the name of a creature being sometimes used in it . an asseveration without the use of the name of the creature is this of christ . verily , verily , i say unto you , joh. 10. 1. an asseveration with the use of the name of the creature , is this of david : indeed as the lord liveth , and as thy soul liveth , 1 sam 20. 3. though it be unlawfull to swear by creatures , yet thus far may we use them in an oath , as to make them pledges , and as it were cognisances of gods glory . an oath that a man makes of a lawfull thing must be performed , though with great difficulty , psal. 15. 4. or it might be redeemed , as numb. 27. 2. the oath of maids under the jurisdiction of parents , might by the father of the maid be disallowed in the day that he heard it ; and so likewise the oath of a married woman by her husband in the day that he heareth it , num. 30. 3. 6. if a man swear to perform things unlawfull , either out of ignorance , errour , infirmity , or any other way , his oath is to be recalled , for we must not add sin to sin , 1 sam. 25. 21. 22. 33. here we are commanded to sanctify gods creatures , as meats , drinks , works , callings , marriage bed , by the reverent use of the holy name of god . as by calling upon his name for a blessing on them , or returning thanks to his name for the benefit of them . the means of the sanctification of creatures are two . 1. the word of god . 2. prayer , 1 tim. 4. 4. the word teacheth us how to use the creatures to the glorie of god , ps. 119. 24. prayer is a petition by which we do obtain of gods majesty assistance by his grace , to make an holy use of his creatures , and ordinances , eph 5. 18. prayer is used upon particular occasions : as sometimes for a prosperous journey , act. 21. 5. sometimes for a blessing upon meat , or drink , joh. 6. 11. sometimes for good issue of child-birth , 1 sam. 1. 12. sometimes for good success in business , genes . 24. 12. thanksgiving is the magnifying of gods name through christ , for his grace , aid , and blessing , in use of the creatures , phil. 4. 6. 1 thes. 5. 18. it is also used after meat , deut. 8. 10. sometimes after the loss of outward wealth , job 1. 21. for deliverance out of servitude , exod. 10. 18. sometimes for obtaining of children , gen. 29. 35. sometimes for victory , 2 sam. 32. 1. sometimes for good success in domestical affairs , thus abrahams servant did , gen. 24. 48. the negative part of this commandment is this . 1. here perjury is forbidden , that is , when a man sweareth to do a thing & doth not perform it , matt. 5. 33. perjury containeth under it . 1. either lying unto god . or lying , or invocation on gods name to confirm a ly . and contempt of gods threatnings . 2. we are here forbidden to swear any thing that is false by the name of god ; for this is to make god like the devil , joh. 8. 44. zach. 5. 4. 3. to swear in common talk , matth. 5. 37. 4. to swear by strange gods , or by that which is no god , jer. 12. 16. and 5. 7. 5. blasphemy , that is , a reproach of , and against god ; and a contempt of his majesty , levit. 24. 15. 16. 6. all cursing of enemies , or of our selves in any kinde what ever . 7. all use of gods name carelesly in our common talk , phil. 2. 10. isai 45. 23. 8. here is forbidden the abuse of gods creatures , whither it be by deriding gods workmanship , or his manner of working ; for in all things we must give god his praise and glory , 1 cor. 10. 31. ps. 191. 9. here is forbidden the abuse of lots , because the disposition of them doth immediatly come from the lord , and the proper use of them is to decide great controversies , prov. 16. 33. and 18. 18. the land of canaan was devided by lots , joshua 14. 15. the priests under the law were commanded to choose the scape goat by lot , levit. 16. 8. 10. the use of lots we may also read of in these places of scripture , joshua 7. 13. to the 19. 1 sam. 10. 20. 21. 22 23. acts 1. 26. 10. here is also forbidden superstition , that is , an opinion conceived of the works of gods providence contrary to gods word , and to the course of nature . examples of this superstition are these . to think it unlucky to have salt fall toward a man , or have a hare cross the way before him , or to have the right ear burn , or to think it good luck to finde old iron , or to have the left ear burn , or to have drink spilled upon a man . or to pair the nails upon some day of the week , or to dream of some certain things , or to think that beasts may be tamed , by verses , short prayers , or other charms , or to think that the repetition of the creed , or lords prayer can infuse into herbs , or other things , a faculty of healing diseases . palmestry is a superstitious thing of this kinde . such abominations as these are all detested of god , and ought also to be detestable in the eyes of gods people , as appeareth , deut. 18. 10. 11. 11. here is also forbidden astrology ; whither in the calculating of nativities , or used in prognostications , for in these regards astrology is nothing else but the abuse of the heavens , and off the stars . for the imaginary twelve houses are made o● the fained signs of a supposed zodiak , in the highest sphear , which is commonly called the first moveable , and truly , because it is thus high , therefore can no man certainly know their influence and vertues . this art can not arise from experience , because the same position of all stars never happen twice , and if they did , yet there could be no observation made of them , because the influencies of the stars are all confusedly mixt , both in the air , and in the earth , even as if all herbs were mingled together in one vessel . by this art , mens mindes are drawen from the contemplation of gods providence , when as they shall hear that all things fall out by the motion , and position of the stars . stars were not ordained to foretell things to come , but to distinguish dayes , moneths , and years , genes . 1. 14. isai 47. 13. thou art wearied in the multitude of thy counsellours , let now the astrologers , the star-gazers , and prognosticatours , stand up and save thee from the things which shall come upon thee , dan. 2. 2. books of this kinde they were that for zeal of gods glory , and love to the truth were burned by the faithfull , in the days of the apostles , such as these were the curious arts those books treated off , act. 19. 19. all astrological predictions are conversant , or busied about such things , as do either simplely depend on the will , or dispensation of god , or about such things as do depend upon mans free-will , ( and so are altogether contingent , and therefore can neither be foreseen nor foretold , ) and not upon the heavens . it is impossible by the bare knowledge of such a cause as is both common to many , and far distant from such things as it worketh in , precisely and infalliblely to set down particular effects . the stars have indeed a great force , but such as doth manifest it self onely in the operation , which it hath in the four principal qualities of natural things , as in heat , cold , moisture , driness . the stars can not at all force the will , or give the least inclination to it . it is beyond the reach of man to define how great the force of the stars is . the effects of the sun and of the moon , are apparent in the constitution of the four parts of the year . but the effects of the planets and of the fixt stars , though they be of great force , and innumerable , are not so manifest unto us . and now , because a man can know but some stars onely , and their operations , and not all the stars , and all their operations and forces , he can not certainly foretell future things , or things to come ; yea , though they did depend on the stars . for though the position of certain stars do demonstrate such an effect to ensue , yet the aspects of such stars as we know not may hinder those effects , and produce the contrary for ought we know . that part of astrology which concerneth the alteration of the air , is for the most part of it false and frivolous , and therefore all manner of predictions grounded upon the doctrine of it , are nothing else but toys and delusions . and that part of astrology which concerneth nativities , revolutions , progressions , directions of nativities , elections of times , and the finding again , of things lost , is very wicked ; yea , it is very probable that this art , is of the same brood with implicite magick , and that for these reasons . 1. because the word of god reckoneth astrologers amongst magicians , and adjudgeth them both to the same punishment . 2. because the precepts of that part of this art which concerneth predictions are rediculous ; and therefore such things can not be told by them , but by a secret suggestion from the devil , or instinct of the devil . augustine , lib. 5. cap. 7. de civitate dei , saith the same , for saith he , if we weigh well all those things , we will not without cause believe , that astrologers , when they do wonderfully declare many truths , work by some secret , instinct of evil spirits , ( which desire to fill mens brains with dangerous and erroneous opinions concerning starry destinies ; ) and not by any art derived from any inspection and consideration of the horoscope , which indeed is none . 12. here is also forbidden popish consecration of water and salt , to restore the minde to health and to chase away devils . 13. here is also forbidden making jests of the scripture , isa. 66. 2. 14. also , all setting-light of gods judgements , which are seen in the world , matth. 26. 34. 35. luke 13. 1. 2. 3. 15. here is also forbidden all dissolute conversation , matth. 5. 16. 2 sam. 12. 14. the fourth commandment . remember the sabbath day , to keep it holy . six days shalt thou labour , and do all thy work . but the seventh day is the sabbath of the lord thy god : in it thou shalt not do any work , thou nor thy son , nor thy daughter , thy man servant , nor thy maid servant , nor thy cattel , nor thy stranger that is within thy gates . for in six days the lord made heaven and earth , the sea , and all that in them is , and rested the seventh day : wherefore the lord blessed the seventh day , and hallowed it . the affirmative part of this commandment is this : we do keep it holy if we do cease from sin , and from the works of ordinary callings ; and if this being done we do also perform spiritual duties , which god doth require of us . as a preparation to the sanctification of the sabbath day , we must rise in the morning , and pray privately . thus did christ the day before the sabbath : mark . 1. 31. 39. thus they were want to do under the law , exod. 32. 5. 6. aaron proclaimed , saying , to morrow shall be the holy day of the lord ; and the people rose up early the next morning . the sabbath must again be sanctified , by frequenting the assemblies where we may hear the pure word of god , act. 13. 14. 15. and by meditation upon gods word and his creatures , psal. 92. act. 17. 11. by exercising of works of charity by visiting the sick , by giving alms to the needy , by admonishing those that fall ; by reconciling those that are at difference , nehem. 11. 12. the sabbath is either ceremonial , or moral . it is ceremonial . 1. in respect of its strict observation . 2. as it is a type of the inward rest of the people of god , that is , of their continual resting from the work of sin , ( exod. 31. 13. ezek. 20. 12. ) and of the blessed rest of the faithfull in the kingdom of heaven , heb. 4. 10. isa. 66. 23. and as it was observed the seventh day after the creation of the world , and was then solemnized with other ceremonies , numb. 28. 9. but in the light of the * gospel the ceremony of the sabbath is ceast , colloss. . 2. 16. 17. the sabbath was by the apostles translated from the seventh day to the day following , ( act. 20. 7. 1 cor. 16. 1. 2. ) and this day is called the lords day , because our saviour rose again there on , rev. 1. 10. the sabbath is moral , as it is a certain seventh day to preserve , and conserve the ministry of the word , and the solemn worship of god in the holy assemblelies of the church , and for this cause , we as well as the jews are upon this day enjoyned rest from our vocations , isai 58. 13. it is also moral , because servants and cattel are on this day freed from their labours . in this commandment we are not forbidden any holy things , or things of present necessity , as the preservation of life , or the maintaining of the glory of god , or a sabbath days journey , act. 1. 12. or journeys unto the prophets , or places appointed unto the worship , and service of god , 2 kings 4. 23. or works of mercy in the securing , either of life , or goods , matth. 12. 12. or provision of meat , or drink , matth. 12. 1. or watering of cattel , luke 13. 15. or curing of diseases , as did christ and his apostles by praying , and calling upon the name of god . or the necessary voyages of marriners . or the tending of a flock by shepherds . or the necessary imployments of medicines , mark . 2. 27. the negative part of this commandment is this . we must not pollute the sabbath of the lord , matt. 24. 20. lament. 1. 7. levit. 19. 30. we are here forbidden the works of all ordinary callings , and all unnecessary things , exod. 16. 29. as fairs on the sabbath day , nehem. 13. 19. all manner of husbandry , plowing , sowing , reaping , mowing , and bringing in of harvest , exod. 34. 21. all jests , scurrility , sports , revellings , all manner of prophanes , and hypocrisie . the fifth commandment . honour thy father and thy mother : that thy days may be long upon the land , which thy lord thy god giveth thee . the affirmative part of this , is this . here is commanded reverence , or civil respect to the aged , and gray hairs where it is found in the way of holiness , levit. 19. 32. wisdom 4. 8. 9. prov. 16. 31. obedience to the lawfull commands of parents , rom. 1. 30. eph. 6. 1. 1 pet. 2. 9. and relief of them when they stand in need , 2 tim. 3. 3. here we are commanded to obey superiours , yea , though cruel , but not in wickedness , rom. 13. 1. 2. 1 pet. 2. 13. 14. 18. act. 4 19. 1 pet. 2. 19. 20. genes . 16. 6. 9. colloss. 3. 23. 24. rom. 13. 1. 2. and to pray for superiours , for elders that rule well , and for such as are in authority , 1 tim. 2. 1. 2. and 5. 17. we are here commanded to salute one another with holy signs , 1 pet. 5. 14. rom. 16. 16. thus did moses salute jethro , exod. 18. 7. jacob the shepherds , genes . 29. 4. and boaz the reapers , ruth 2. 4. here superiours are commanded to carry themselves as brethren to inferiours , deut. 17. 20. as did iob to his servants , as did naaman to elisha , 2 kings 5. 13. 14. they must be as lights to shine before others by good example of a blameless life , tit. 2. 2. 3. 1 pet. 5. 3. phil. 4. 9. they must rule in the lord , deut. 17. 19. collos. 4. 1. they must provide good things , both for the bodies & souls , of those that are under authority , rom. 13. 4. isai 49. 23. psal. 13 2. 1. 2. 3. 4. 5. they must punish light faults by rebukes , and great faults by correction . first , in punishing . they must make a diligent enquiry and examination concerning the fault committed . secondly , they must discover to the parties offending the grievousness of their crimes , that they may be sensible of the evils they have done . thirdly , they must defer , and omit punishment , in hope of amendment , eccls. 7. 23. 1 sam. 10. 27. fourthly , they must punish in gods name , and not in their own ; and that with an holy reverence , deut. 25. 2. and as did joshua achan , josh. 7. 19. 25. fifthly , in their punishing they must aim onely at the glory of god , and the best good of the soul of the party offending , as prov. 20. 30. parents are here commanded to provide for the good estate of their children . 1 tim. 5. 10. cruelty must not be used in punishing , eph. 6. 4. 9. jam. 2. 13. here we are commanded as concerning our selves , to preserve the gifts and graces god hath put into us , phil. 4. 8. men do offend against themselves , when they do extinguish the gifts of god , matth. 25. 2. 26. natural parents and superiours are no otherwise to be obeyed , but in the lord , eph. 5. 1. 1 pet. 2. 9. by parents here is meant natural parents , magistrates , ministers , elders , and such as excell in gifts of god . to the four first of these , men do ordinarily give honour , and they receive it as their due , joh. 5. 44. but christians faithfull men , and true believers , are by the command of christ forbidden to call any man father upon earth , matt. 23. 9. or to esteem of themselves one greater then another , or to go about to take upon themselves any authority , or dominion one over another , matth 18. 4. and 20. 25. 26. the negative part . here contempt of superiours are forbidden , genes . 9. 22. prov. 30. 17. exo● 117. and disobedience . rom. 1. 30. 2 tim. 3. 2. gen. 6. 2. & 28. 8. 9. parents are here forbidden cruelty to their children , either in correction , threatning , or provocation , eph. 6. 4. 9. servants are here forbidden stubborness , titus 2. 6. and deceitfulness , tit. 2. 10. to fly from their masters , 16. 6. 9. to resist lawfull authority , 1 pet. 2. 20. and to obey unlawfull commands , gen. 39. 12. act. 4. 19. here is forbidden ; the rebellious disobliging of children , their lawfull duties to parents , matth. 15. 4. 5. 1 tim. 5. 4. and the disobliging of such as are now subjects . their lawfull obedience to princes , as 1 sam. 26. 8. 9. here we are forbidden to offend our equals , either in word , or deed , matth. 20. 20. 21. 24. the sixth commandment . thou shalt not kill . the affirmative part of this , is this . here we are commanded to preserve the wellfare of our neighbour , both in body and in soul , rom. 12. 15. job 29. 15. 2 cor. 8. 3. joh. 11. 25. isai 24. 16. to help him in his straights , to the utmost of our powers , and that speedily , prov. 3. 28. levit. 19. 17. to help him to bear his troubles by taking part with him , & sharing with him in his adversities , ps. 119. 136. isai 24. 16. rom. 12. 15. joh. 11. 35. we are here also commanded to abstain from anger upon small occasions , numb. 12. 3. prov. 19. 3. and not to continue wrath , nor to remain in anger , or displeasure , eph. 4. 26. and freely to forgive injuries , and not to avenge our selves , eph. 4. 32. here we are also commanded in the wants and infirmities of our neighbours to avoid occasions of stirring them up , and laying them open , gen. 13. 8. and 27. 44. 45. and to part with our own right rather then do wrong , matth. 17. 25. 26. 27. and to appease anger that is kindled . 1. by overcoming evil with good , rom. 12. 21. 2. by seeking and following after peace , 1 pet. 3. 11. 3. by courteous answers , prov. 15. 1. 1 sam. 1. 14. phil. 4. 5. 4. by passing by words , and infirmities in mens words , and deeds , prov. 19. 11. 5. by covering them with silence , prov 17. 9. for he that covereth a transgression seeketh love , and love covereth a multitude of faults , 1 pet. 4. 8. 6. by taking every thing if it be possible in the best part , 1 cor. 13. 5. here is shewed the lawfulness of truces , covenants , and agreements concerning peace made to maintain love , and to avoid injuries . 1. whither in the maintaining of antient bounds . 2. or to procure security in traffick , and 3. to maintain possessions and journeys , and 4. to maintain pensions , and commons for cattel . or 5. liberties of hunting , fishing , fowling , and getting of fewel , or other necessaries for publick commodities . truces and covenants in this kinde , if there be no unlawfull conditions , that is , such as are unwarantable by the word of god joyned to them , are lawfull , and may be made not onely with christians , but also to maintain peace with infidels . for , that which is godly to be performed , is likewise godly to be promised ; and it is a note of true godliness , to be as much as may be at peace with all men , rom 12. 18. these examples we have for the practise of this . abraham , ( genes . 21. 22. 23. 24. 27. ) covenanted thus with abimelech . jacob with laban , genes . 31. 44. 45. we are here commanded to preserve the life of our neighbour . by ministring to him food and raiment , matth. 25. 45. by helping him out of all bodily dangers , 1 joh. 3. 16. we are here also commanded to shew our desire of the good of his body by burying it when it is dead , as did abraham the body of sarah , genes . 23. 19. thus did the apostles and disciples to the body of stephen , act. 8. 2. the want of which was heretofore accounted a curse , as jer. 22. 19. moses was buried by the lord him self , deut. 34. 5. 6. burial must be used without immoderate mourning , john 11. 34. 35. 36. and without superstition and foolish ceremonies . without superfluous pomp and ostentation of pride , isai 20. 15. 16. we are here also commanded to suffer any man to satisfie his hunger either in our vineyard with grapes , or in our corn field with ears of corn , deut. 23. 25. matth. 1 2. 1. and to leave also besides this the gleanings of our vineyard , and of our corn fields for the poor , levit. 23. 22. ruth . 2. 8. as concerning his soul , we must endeavour by all means to win it to the faith , 1 cor. 10. 33. heb. 10. 24. we must live towards it without offence , 1 cor. 10. 32. and 8. 13. the light of our good life must be as a lanthern , to direct the ways of our neighbour , act. 24. 14. 15. 16. we must admonish him if he offend , 1 thes. 5 14. we must encourage him to go on in the ways of gods commandment . to this affirmative part may be referred . recreation in the fear of the lord , deut 12. 7. as wholesom and discreet riddles , judge 14. 12 13. 14. searching out of the virtue of creatures . contemplation of gods works , 1 king. 4. 33. a recreating study of physicall and medicinal things . he that useth medicine , if he mean to be truly cured of his distemper by it , he must first labour to cure himself of his sins by repentance , matth. 9. 2. 6. joh. 5. 5. 8. 14. 2 chron. 16 12. we may avoid an injury offered by a private person . — — and a mans defending of himself is faultless , if in the doing of it he doth neither purpose his own revenge , nor his enemies hurt , but onely his bodily safety from so imminent danger . the nagative part . here we are forbidden . 1. in heart . these things . hatred against our neighbour , 1 joh. 315. unadvised anger , matth. 5. 22. envy , rom. 1. 29. grudging against him , jam. 3. 14. want of compassion and sorrow at the calamities of our neighbour , amos 6. 5. 6. frowardness , rom 1. 30. desire of revenge , ps. 5. 6. 2. in word . these things . bitterness in speaking , prov. 12. 18. reproaches and railing , as to hit a man the teeth with his sins , or wit his infirmities , matth. 5. 22. 2 sam. 6. 16. contentions , gal. 5. 19. eph. 4. 31. brawlings in any conference . exclaiming against our adversary . complaints to every one of such as offer injuries , jam. 5. 9. 3. in countenance these things . malitious provoking gestures , matth. 27. 39. genes . 21. 9. in this place of genesis , derision is called persecution , and gal. 4. 29. and mocking , or derision . 4. in deeds these things . to fight with , or to beat , or maim our neighbour , levit. 24. 29 20. to procure the death of our neighbour by sword , famine , or poyson , genes . 4. 8. to exercise cruelty in punishment , deut. 25. 3. to use any of gods creatures hardly , prov. 12. 10. deut. 22. 6. to make our neighbours infirmities , an occasion of our recreation in a discourteous way , levit. 19. 14. 2 kings 2. 23. to injure the impotent , feeble , poor , strangers , fatherless , widdows , exod. 22. 21. 22. deut. 24. 14. these are thus injured : 1. if the labourers hire be not paid him , deut. 22. 21. 22. 2. if the pledge be not restored to the poor , exod. 22. 26. 27. 3. if corn be with drawn from the poor , prov. 11. 26. that magistrate killeth and murdereth that doth kill him , that deserveth not killing , as when he shall take away the life of a man upon a small occasion , as for the stealing of things of no moment . or when he shall save him that deserveth to be killed , as in any malitious murther , numb. 35. 16. 33. here is forbidden duels , as unlawfull . 1. because they are not equal means ordained of god to determine controversies . 2. because by such combats he is offt the conquerer before men , who indeed is guilty before god . here is also forbidden sanctuary , or protection for wilfull and malitious murther , exod. 21. 14. here we are also forbidden , 1. to be a scandal , or offence to the soul of our neighbour , either in life , or doctrine , matth. 18. 7. 2. to minister occasions of strife and discorde , as 1. when we will not remit of our own right , rather then offend our neighbour . 2. when we shall return him snappish and crooked answers . 3. when we interpret every thing a miss , and take it in the worst part , as did nabal , 1 sam. 25. 25. and hanun , 2 sam. 10. 3. 1 chr. 19. 2. 4. 3. here ministers sin against their neighbours , even to a killing of them . 1. when as they do not preach the word of god to their charge , and when they do not instruct them in the right ways of truth , and of life , prov. 29. 18. isai 56. 10. ezek. 3. 18. 2. when they do not preach to all , or when they preach negligently , jer. 48. 10. rev. 3. 16. isai 62. 6. act. 20 28. 1 pet. 5 2 , 3. ministers may be absent from their charge in the case of sickness . for the necessary and publick good of the church , colloss. 1. 9 and in the violence of persecution , when it is enforced particularly against his own life , and there is no danger nor discouragement to his people by it . here we are also forbidden to sin against our selves . 1 either by hurting our selves ; or , 2. by killing our selves ; or , 3. by endangering our selves , matth 4 6. and yet all this doth not hinder us from obeying this command of christ , viz. if any man will come after me , let him deny himself , and take up his cross and follow me , matth 16 24. for saith christ learn of me , for i am meek and lowly of minde , and you shall finde rest unto your souls , matth. 11. 29. the seventh commandment . thou shalt not commit adultery . the affirmative part . here we are commanded chastity in body and minde . chastity is the purity of body and soul . the minde is chaste , when it is free from fleshly concupiscence . the body is chaste , when it doth not put in execution the lusts , and concupiscence of the flesh , 1 thes. 4. 5. 1 cor. 7. 34. modesty and sobriety do preserve chastity . modesty is a virtue , which keepeth in every work a holy comelines . modesty is seen in the countenance and eys , when as they do not express , nor excite the concupiscence of the heart , job 31. 1. genes . 24. 56. prov. 7. 13. modesty is also seen in a mans words , when as his talk is holy decent and comely , gen. 4. 1. ps. 51. 1. isai 7. 20. judge 3. 24. matt. 12. 19. prov. 10. 19. it is the note of an adulteress and strumpet to be a giglot , and loud tongued , prov. 7. 11. modesty is also seen in apparel , as when it is worn in a holy comeliness , tit 2 3. holy comeliness is that which expresseth to the eye the sincerity of the heart , and the godliness , temperance , and gravity , either of man , or woman . sobriety is a virtue , which consisteth in the holy use of food . rules to be observed in the use of diet ; 1. the chiefest at the banquet , or table , ought to consecrate the meat to god by saying grace , 1 sam. 9. 13. mark . 6. 39. 41. act. 27. 35. 2. we may furnish a table with store of dishes for necessitie , and for good entertainment of a friend , and for delight , luke 5. 29. joh. 2. 2. and 12. 2. ps. 104. 15. 3. at feasts we must chuse the lowest romes , luke 14. 7. 10. prov. 25. 6. 4. we must eat at due times , and not at unseasonable hours , eccles. 10. 16 , 17. 5. we must eat and drink moderately , that is , to strengthen the body , and for the refreshing of the soul , to perform the actions of godliness , luke 21. 34. prov. 23. 29 , 30 , and 25. 16. and 31. 4. 6. we must especially think of these things when we eat at great mens tables , prov. 1. 2 , 3. 7. at meat we may use godly mirth , act. 2. 46. 8. table talk must be such as may edify , such as was christs talk at the pharisees table , luke 14. 1. 16. matth. 9. 10 , 15. 9. after meat we must not cast away the residue , joh. 6. 12. 10. at a feast we must eat sufficient , and leave the rest , ruth . 2. 14. chastity is double , single life , wedlock . those that are single must first have a care to keep their affections and bodies in holiness , psal. 101. 9. 1 joh. 2. 13. 14. eccles. 12. 1. 2. they must fast often , 1 cor. 9. 27. 3. they must take heed they burn not in lust , 1 cor. 7. 9. chastity in wedlock is , when the holy and pure use of wedlock is observed , hebr. 13. 4. cautions for preserving purity in wedlock . 1. contracts must be made in the lord , and with the faithfull onely , malach. 2. 11. 1 cor. 7. 39. deut. 7. 3. 2. both parties must separate themselves at the times of a womans disease , and at the times of fastings , ezek 18. 6. 1 cor. 7. 5. 3. wedlock must be used rather to suppress , than to satisfie the corrupt lusts and concupiscence of the flesh ; and mainly , and chiefly for the enlarging of gods church by an holy seed , rom. 13. 14. 4. it must be used with prayer and thanksgiving , 1 tim. 4. 3 , 4. the negative part . here is forbidden the lust of the heart , or the evil concupiscence of the flesh , matth. 5. 28. colos. 3. 5. burning in the flesh , that is , an inward servency of lust , whereby the godly motions of the heart are hindred , overwhelmed , and as it were burnt up with a strange and contrary fire , 1 cor. 7. 9. all strange pleasures about generation , which are forbidden in gods word . all pleasure with beasts , levit. 18. 23. all pleasure with devils , such as witches by their own confession say that they have ; and why may not a spirit have society with a witch , as well as eat meat ? all pleasure of lasciviousness with one of the same kinde , or sex , levit. 18. 22. this is a sin which they commit , whom god hath given over unto a reprobate sense , rom. 1. 26 , 27. this was the sin of sodom , and from its being so commonly used there , it was called sodomy . all carnal pleasure with those that be within the degrees of consanguinity , or affinity , are here forbidden , levit. 18. 6. all fornication , that is , the lying carnally with a maid that is not his wife , that lyeth with her , deut. 22. 28 , 29. 1 cor. 10. 8. for this sin with the idolatrous moabitish women , there were in one day of the israelites with a plague twenty three thousand men slain . all adultery , that is , all carnall pleasure with one that is married , or betrothed , deut. 22. 22. to the 24. adultery is a marveilous great sin , as may appear in that it was punisht with the punishment of idolatry , rom. 1. 23. prov. 6. 29 , 32. adulterers break gods covenant of marriage , prov. 2. 16. 17. adulterers abuse their own bodies , and dishonest them , 1 cor. 6. 18. they do bereave their neighbours of a great , and irrecoverable benefit , namely of chastity . by the law of god , the children of adulterers were excluded the congregation of the lord , till their tenth generation , deut. 23. 2. the adulterer maketh his family a stews . davids adultery was punisht in absoloms abuse of his concubines , 2 sam. 16. 21. a mans posterity feeleth the smart of the sin of adultery , this is a fire which shall devour to destruction , and which shall root out all mine encrease , job 31. 11 , 12. though adultery be never so secretly committed , yet god will reveal it , numb. 5. 12 , 23. adultery hath usually acompanying it a dulness of heart , or a marveilous horrour of conscience , whoredom and wine take away the heart , hos. 4. 11. the patriarchs poligamy cannot be defended , but it may 1. be excused , because it served for the encrease of mankinde , when as yet , there were but few upon the earth : and 2. because it served for the propagation of gods church . here also men are forbidden to abuse their liberty , as by knowing their wives in the time of their flowers , ezek. 22 10. levit. 18. 19. and ezek. 18. 6. here are also forbidden unchaste thoughts . effeminate wantonness , and seeking of occasions to stir up lust , gal. 5. 19. occasions of lust are these : 1. eys full of adultery , that is , eys which take delight in , and hunt after lascivious objects , 2 pet. 2. 14. 2. idleness , 2 sam. 1 1. 2 , 3. 3. riotous , and lascivious attire , 1 tim. 2. 9. isai 3. 16 , 23. riotous , and lascivious apparel , or attire is a lavish and prodigal wasting of gods benefits , that might be employed upon better uses . it is a testimony and ensign of pride , by which a man would have himself better esteemed than others . it is a note of great idleness and slouthfulness , those that use it cannot endure to take pains , & neglect other business ; it is a sign of levity , and puts men upon the invention of new fashions , and upon the imitation of them . it maketh a confusion among degrees , and callings of men , so that the one can not be known from the other . here also we are forbidden an immoderate , or insatiable fulness of bread , or of meat , for they provoke lust in such immoderation , ezek. 16. 49. luke 16. 19. rom. 13. 13. and corrupt , and dishonest , and unseemly talk , i cor. 15. 33. and vain love-songs & ballads , interludes and amorous books . and lascivious representations of love-matters at any time , ephes. 5. 2 , 4. undecent , and unseemly pictures , 1 thess. 5. 22. lascivious dancing of men , and women together , mark . 6. 22. and all society , and company keeping with lascivious , and effeminate persons , prov. 7. 25. the eight commandment . thou shalt not steal . the affirmative part of this commandment is this . here every man is commanded to imploy the gift that god hath given him , and the temporal blessings which he hath bestowed upon him . 1. for gods glory . 2. for his own good . 3. to his neighbours good , 1 cor. 7. 24. 1 pet. 4. 10. gal. 5. 13. in the use of the things of this world is required contentation , and thriftiness amongst all men ; and a common enjoyment of all worldly things amongst the faithfull , and true believers , as act. 2. 45. contentation in every man is a virtue , whereby he is well pleased with that estate wherein he is placed , 1 tim. 6. 6 , 7. phil. 4. 11. heb. 13. 5. thriftiness , or frugality is a virtue , whereby a man doth chearfully , and without prodigality and profuseness , and riotousness use , and employ temporal , and worldly blessings freely , both for his own refreshing and commodity ; and likewise to the refreshing , and commodity of others , prov. 5. 15 , 16. joh. 6. 11 , 12. here we are commanded to speak the truth from our heart , and to use harmless simplicity in all our ways ; psal. 15. 2. genes . 23. 15 , 18. and to deal justly with all men , ●thes . 4. 6. those that buy , or sell , or lett , or hire farms , tenements , or lands , or that use marchandize , must not rack , but must keep a just , and true price . 1. such as these must keep an equality , and a proportion in all contracts ; and in the valuing of things , they must not onely consider their own pains , but the buyers profite also ; levit. 25. 14. to 16. they must square their dealings according to the law of nature , as christ teacheth ; matth. 7. 12. those that are enrich'd by the lawfull gain of another mans goods have a naturall tie , or obligation upon them , to make recompence in some proportion above the principal . for nature commandeth to do good for good . goods , or temporal things ought to be imployed for the good of others ; 2 cor. 8 13. in sale , wholesom things , substanstial things , and things fit for use are to be sold . here are commanded just weights , and just measures ; deut. 25. 13. ezek 45. 16. mich 6. 11. he that hireth must not onely pay the appointed hire , but also make good that which is hired if that any evil come to it through his default ; exod. 22. 15. but if 〈◊〉 come to it , and he be in no 〈◊〉 ●●ringing the evil , he is to be 〈◊〉 and it must go for its hire ; exod. 22. 15. a pledge , or pawn , is to be restored , if he that borroweth standeth in need of it , and that presently ; exod. 22. 26. deut. 24 6. pledges in those that are to receive them are not to be exacted , but are to be such as the person borrowing offereth ; deut. 24. 10. to the 13. a man is bound largely , and freely , to the utmost of his power to help all , but not to make himself a surerety for any ; deut. 15. 7 , 8. prov. 11. 15. and 17. 18. and 22. 26. and 6. 1. to the 5. just covenants and promises , though they be to our hinderance , must be performed ; all promises binde , if they be lawfull , so far forth as he will , to whom we make the promise ; psal. 15. 4. prov. 25. 14. judge 1. 24 , 25. he that lendeth must do it freely , and chearfully ; 〈…〉 5. he that borroweth 〈◊〉 be carefull to make restitution , if need be , with the sale of his goods , 2 kings 4. 2. to the 7. here we are commanded to restore that , which is committed to our custody , without delay ; matth. 21. 41. but if the thing committed to our custody be not lost by any default of ours , we are not to be urged to repay it , nor is there any binding of us at all to repay , exod. 22. 7. 8. that which a man findeth he may keep in his own hands , if the true owner cannot be heard of : but if he be , he must restore it , deut. 22. 1 , 2 , 3. in all injuries done unto men , they must ever have respect to the law of charity , and not so much endeavour to maintain their own right , as to recall an erring brother into the right way ; matth. 5. 39. 40. jam. 5. 20. the negative part of this commandment is this . here we are forbidden stealing . to steal is to conveigh any thing from another closely , unawares , or by fraud ; genes . 31. 20. here is also forbidden inordinate living , or idle living ; 2 thes. 3. 11. gen 3. 19. 1 tim 5. 8. and unjust dealing , either in heart , or deed . unjust dealing in heart is covetousness ; matth. 15. 19. covetousness is idolatry , ephes. 5. 5. it is the root of all evil , and that which nourisheth all kinde of sin , 1 tim. 6. 10. unjust dealing indeed , is either in bargaining , or out of bargaining . 1. unjust dealing in bargaining , is to sell that which is not saleable , 1 thes. 4. 6. as what ever is unprofitable , or pernitious , either to the church , or common-wealth . or to think to buy the gift of the holy ghost for money , act. 8. 18. to the 20. 2. it is unjust dealing in bargaining , to use coloured forgery . as forged cavillation , luke 19. 8. or to sell that which is counterfeit for good , as copper for gold , or to mingle bad with good , amos 8. 4. to the 6. or to falsifie measures , and weights , deut. 25. 13. levit. 19. 35 amos 8. 4. 3. it is unjust dealing in bargaining to conceal the goodness , or fault of a thing . or to blindfold the truth with counterfeit speeches , matth. 7. 12. prov 20. 14. 4. it is unjust dealing in bargaining . to oppress in buying & selling , as by raising the just price of things ; it is not lawfull in bargaining to purse a penny , without giving a penny worth , matth. 7. 12. or by sale upon a set day , which is , when a day is given that the price may be inhanced , for this is to sell time , and to take more of a mans neighbour than is right . or by engrossing , which is , when a man buyeth all commodities into his own hands , that he may sell it at his own price , when as no man hath any of it but himself . or by breaking , or becoming bankrupt , that thou mayest enrich thy self by the damages , and goods of others . it is unlawfull also to oppress , by not restoring that which was lent , pledged , or pawned ; or that which is found , if the owner can be heard of ; ezek. 18. 7. or to oppress by delaying any kinde of restitution from one day to another ; prov. 3. 28. ps. 37. 21. deut. 24. 14 , 15. levit. 19. 13. or to oppress by practising usury ; exod. 22. 25. deut. 23. 19. levit. 25. 36. usury is again exacted by covenant above the principal , onely in lieu and recompence of the lending of it ; usury is quite contrary to gods word ; exod 22 14 , 15. ezek. 18. 8. psal. 15. 2 cor. 8. 13. this usury is altogether unlawfull , and disallowed . cautions in lawfull use . 1. a man must exact nothing , but that which his debter can get by good and lawfull means . 2. a man must not take more than the gain ; nay , not all the gain , nor that part of the gain , which drinketh up the living of him that useth the money . 3. sometimes a man that lendeth must neither take gain nor principal , as when his debtour is by just and inevitable casualties brought behinde hand , deut. 5. 2. and when it is apparent that he could not make any advantage of the money borrowed . here we are also forbidden to oppress , by detaining the labourers wages ; deut. 23. 14. jam. 5. 4. unjust dealing out of bargaining is to pronounce false sentence for a reward , either proffered , or promised . this is a grievous sin , which lawyers and judges must beware of ; isai 1. 23. it is also unjust dealing out of bargaining to feed men that are stout , and lusty , and are offered employment , and yet will take no pains at all , 2 thes. 3. 10. socrates , in the tripatite history , saith , that the monk which laboureth not with his hands , is no better than a thief . it is also unjust dealing out of bargaining not to employ him , who is knowing and able for employments , and desireth to be employed ; yea , and also not to further and assist those who do employ themselves in employments lawfull , and warrantable by the word of god , that so they may improve their labours and endeavours both for publick good , and also for their own particular good , and for the glory of god . gaming for money is here also unlawfull ; for we may not enrich our selves by impoverishing our brethren in any kinde . here also is unlawfull , the use of unlawfull arts , thereby to get money , whither it be magick , judicial astrology , or juglings , or stageplays , as is evident , by these scriptures , eph. 4. 28. deut. 18. 11 eph. 5. 3. 1 thes. 5 22 here is also forbidden stealing ; yea , though great good be intended by it ; mark 10. 19. rom. 3. 8. and all removing of bounds , or land-marks ; prov. 22. 28. deut. 27. 17. and all stealing of servants , or children , or to rob , or commit sacriledge ; 1 tim. 1. 10. josh. 7. 19. 1 cor. 6. 10. and to conspire with robbers , or thieves , either in advising them , or countenancing of them for this purpose , prov. 29. 24. theft by the law of god was not to be otherwise punish'd , but by enlarging the restitution ; exod. 22. 1. 2 sam. 12. 6. the ninth commandment . thou shalt not bear false witness against thy neighbour . the affirmative part of this commandment is this . here we are commanded to rejoyce at the good name repute and esteem of our neighbour ; gal. 5. 22. rom. 1. 8. and to acknowledge the goodness which we see in any , tit. 3. 2. and to desire , and receive , and believe the good reports concerning our neighbours , act. 16. 1 , 2 , 3. but so as we must in no kinde approve , allow , or countenance them in any of their wickednesses , or vices , which we see , or know , 2 chr. 25. 2. and 27. 2. in doubtfull cases we are here commanded to interpret them in the best part , 1 cor. 13. 5 , 7. genes . 37. 31. to the 33. matth. 1. 19. we must not be too credulous , for then we shall oft be over taken with the belief of lies , joh. 2. 24. for this cause we must be ware of evil reports that run abroad amongst people by whisperers , and tale-bearers , ps. 15. 3. jer. 40. 14 , 16. it is good for a man to shew himself angry , and displeased , with such flattering tongues , and whisperers , prov. 25. 23. here we are commanded to conceal , and keep secret , our neighbours offences of weakness , and imperfection , prov. 10. 12. matth. 18. 15. and knowing them we must admonish him , that we may mend him , gal. 6. 1. jam. 5. 19. 21. if concealing of his sin , and admonition will not move him to forsake his sin , then , out of love , and charity to him , we must declare it to those that may remove , and amend the same , gen. 37. 2. 1 cor. 1 11. matth 18. 16. by godliness we must seek to get a good name , and when we have so gotten it , we must likewise by godliness strive to maintain it , prov. 221. eccles. 7. 1. phil. 4. 8. a good name is to be laboured for thus : 1. by seeking the kingdom of god before all things , by repenting of sin , and earnestly desiring to follow after , and to embrace righteousness . this is the right way to seek the kingdom of heaven , prov 10. 7. mark . 14. 9. 2. by having a care to judge , and speak well of others , matt. 7. 2. eccles. 7. 23. 24. 3. by abstaining from all kinde of vice , and wickedness ; for evil men will make use of one vice of a man to obscure his good name upon all occasions , eccles. 10. 1. yea , and they will openly , and secretly labour to bring him into sin , that they may have occasion of doing this . 4. by seeking onely the glory of god in all things , and not our own glory , matth. 6. 5 , 6. joh. 17. 18. when we thus seek the glory of god , and have the praise of good men for the doing of it , we must not despise , nor contemne their testimony , and commendation . and if we thus seek the glory of god , and they praise us not , nor commend us , yet we must take this in good part , and rejoyce that god is glorified ; for , to him 〈◊〉 indeed doth belong all the praise , and glory of all our actions , 2 cor. ● . 12. and 10. 13. 1 cor. 1. 31. psal 16. 5. 6. the negative part of this commandment is this . here we are forbidden envy , disdain of others , or desire of a mans own glory , deutr. 19. 17. 1 pet. 2. 1. matth. 12. 15. and evil suspitions , 1 sam. 17. 28. act. 28. 4. and hard censures , and sinister judgement against our neighbour , matth. 7. 1 , 2. we must not interpret indifferent things in the worst part . we must not out of evil will make a small offence great . in judging others we may use three ways , and not sin 1. by the word of god when we see a sin , we may judge it sin , and reprove it . 2. the magistrate may judge . 3. a friend may judge and admonish , by wishing to abstain from evil company , and by giving warning to beware of sin , iniquity , and vice . here we are forbidden to give the bare words spoken for the full intention of our neighbour , when as we neither know the sense of them , nor the meaning of our neighbour , matt. 26. 59. to the 61. joh. 2. 19. and to ly . and unjust sentence in judgement . an to suborn , or rest in a witness to accuse another wrongfully . and to betray a mans cause by collusion , or winking at it , 1 kings 21. 12. deut. 17. 6. and openly to raise hurtfull , tales , and reports of our neighbour , or privily to devise the same , levit. 19. 16. 1 tim. 5. 13. and to spread abroad flying tales , or to feign and add any thing to them , prov. 26. 20 , 22. and to believe the reports of others , exod. 23. 1. 1 sam. 24. 10 and to accuse a man out of malice to his enemy , as doeg did abimelech , and david to saul , ps. 52. 1 , 2 , 3 , 4. 1 sam. 22. 9. and to declare the secrets of our neighbour , or his sins of infirmity , prov. 11. 13. matth. 18. 15. and all babling talk , and bitter words , eph. 5. 3 , 4. joh. 9. 34. and jestings , and all scurrility : and that — — — for these causes . 1. because quips , or jests are like the stings of scorpions , serpents , and locusts ; for by this means the devil stingeth those that are jested upon , girding them with these offences ; and netleth , or tickleth those with pleasure , which take delight in the hearing of them ; and this is his way by which he doth charm , and insensibly sting them also , even as he doth the other to their trouble . 2. because a christians godliness and gravity can not stand , or agree with such behaviour . and if any object here , that salt and tart speeches have been used in scripture , as when eliah mockt the priests of baal , 1 kings 18. 27. and when isaiah mockt the king of babylon , isai. 14. 4 , 9. yet such must be thus answered , that these speeches were not to please any withall . but they were reproofs sharply denounced against gods enemies for his glory . here we are forbidden flattery , that is , to praise our neighbour above that we know in him , prov. 27. 6 , 14. act. 12. 22. — — this is a grievous sin in ministers , 1 thess. 2. 5. jer. 6. 13 , 14. rom. 16. 18. here we are forbidden foolish over-confident boasting , pro. 27. 1. and to accuse , or witness against any falsly , 1 kings 21. 13. deutr. 19. 17. the tenth commandment . thou shalt not covet thy neighbours house , thou shalt not covet thy neighbours wife , nor his man servant , nor his maid servant , nor his ox , nor his ass , nor any thing that is thy neighbours . the affirmative part of this commandment is this . we are commanded here to labour , to keep our hearts pure towards our neighbour , 1 tim. 1. 5. and to endeavour that the cogitations , thoughts , and motions of our hearts may be holy , and our spirits free from such vanity . to this purpose was pauls prayer for the thessaloniaus , 1 thes. 5. 23. eph. 4. 23. and to fight against the evil affections , and lusts of the flesh , rom. 7. 12 , 24. 2 cor. 12. 7. to the 9. cogitations , thoughts , or motions of the heart are of three kindes . 1. a glancing , or suddain thought suggested to the minde by sathan , this doth suddenly vanish away , and is not received of the minde ; this is no sin , it was in christ himself , when as he was tempted by the devil , matth. 4. 1 , 3. 2 a more remaining , and abiding thought , or motion , which doth as it were tickle , and mingle the minde with some inward joy . a thought , or motion , which draweth from the will and affection a full assent to sin . to covet is to think inwardly , and to desire any thing , whereby our neighbour may be hindred , although there doth ensue no assent of the will to commit that evil . there is a concupiscence , or coveting which is evil , as when any man doth desire that which is anothers , with his loss , damage , and injury . and there is a concupiscence , or a coveting , or a desire which is good , as when a man doth desire meat and drink for the body . and the desire of the spirit when it lusteth , fighteth , striveth , and strugleth against the flesh , gal. 5. 17. the negative part of this commandment is this . here is forbidden concupiscence it self , that is , original corruption , because it is hurtfull to our neighbour , jam. 1. 14. and all sudden corrupt cogitations of the heart , which spring out of the bitter root of concupiscence , gal. 5 17. luke 10. 27. and all suggestions of sathan , which after the first offer are entertained , and received into the closet of the heart . and the entertaining of all tickling cogitations , and motions of the heart that do thus delight it , as to say with prejudice to any , i would such a house was mine , or such a living , or such a thing . and all unchaste dreams , which do arise from the force of concupiscence , or from the strength of any lustfull desires , which man doth suffer his heart to be possest withall the use of the law is this ▪ 1. in un-regenerate men it layeth sin open , and makes it known to them , rom. 3. 20. 2. in unregenerate men it doth encrease sin , and that because of the flesh , and this is the cause that men do decline from the commandment , and encline to that which is forbidden them , rom 7. 8 , 9 , 10. 3. it is to denounce eternal damnation for the least disobedience , without offering any hope of pardon . this sentence the law doth pronounce against offendours ; and by it , it doth reign and rule over a man , partly by threatning him , and partly by terrifying him , rom. 3. 19. gal. 3. 10. 2 cor. 3. 7 , 8. the end of the reigning of sin in men , is to urge sinners to fly unto christ , rom. 11. 32. gal. 3. 22. 24. the continuance of the power of the law is for ever , unless a sinner doth repent . the very first act of repentance doth so free a sinner ; as that , immediatly upon it , he is no more under the law , but under grace , as we may see by david , 1 sam. 12. 13. rom. 6. 14. if we mean to have eternal life , we must examin the course of our lives by the square of gods law ; we must set the course due unto our sins before our eys , and bewail our miseries , and have a holy despair of our own powers , and renounce our selves , and sue unto christ jesus . this is the use of the law , in unregenerate men and women . the use of the law in regenerate men , is , — — to guide them to new obedience in the whole course of their lives , and this new obedience is acceptable to god through christ ; rom. 3. 31. psal. 119. 24. 105. of the covenant of grace . the covenant of grace is gods free promise of christ , and his benefits to every repentant sinner , that will receive him by faith , hosea 2. 18 , 19 , 20. ezek. 33. 11. to the 15. and 36. 25. to the 27. malach. 3. 1. this covenant is called a testament , because it is confirmed by the death of the testatour ; heb. 9. 16 , 17. this covenant is like a man's last will and testament , it is not for the profit of the testatour , but for the benefit of the heir ; we do here receive from god , and not promise , or offer unto god . in substance the old and new testament is the same . the old covenant , or testament prefigured christ in types , & shaddows , who was then to come . the new testament declareth christ , already come in the flesh , and sheweth him apparently in the gospel . the gospel is that part of god's word , which containeth the welcome message of christ , and of the benefits that do come to mankinde by him ; joh. 3. 14. act. 10. 43. the gospel doth manifest that righteousness in christ , by which the whole law is fully satisfied , and salvation attained , rom. 1. 16. 17. the gospel is that instrument , or conduit-pipe , by which the holy ghost doth convey faith into the soul ; 1 cor. 1. 21. act. 11. 19. to the 21. joh. 4. 28. to the 42. and faith is the hand by which we do apprehend christ and his righteousness ; joh. 6. 63. the sacraments are appendants to the word . a sacrament is that , whereby christ and his saving graces are signified , exhibited , and sealed to a christian by certain external rites ; genes . 17. 11. rom. 4. 11. the parts of a sacrament are the sign , and the thing signified . the sign is the visible , and sensible matter . the thing signified is christ . the matter , or signs of the sacrament have no inherent force , or efficacie at all in them to make any that receiveth them holy ; this is the alone work of the holy spirit , which indeed doth ever accompany the signs when at any time they are received by faithfull , and believing souls . so that the sign doth onely signify grace , either already received , or to be received , and doth not give it . the thing signified is , 1. christ , 2. his graces . the action about christ is spiritual , and it is , 1. either of god , or 2. of faith . the action of god is the offering , and application of christ , and his graces to the faithfull . the action of faith is the consideration , desire , apprehension , or receiving of christ in the lawfull use of the sacrament . by a figure called a metonymie , one thing is put for another in the sacrament : as the sign for the thing signified , joh. 6. 51. 1 cor. 5. 7. and 10. ●7 . and the name of the thing signified , is given to the sign , 1 cor. 11. 24. matt. 26. 28. exod. 12. 11. and the effect of the thing signified is given to the sign , as circumcision is a covenant , genes . 17. 10. act. 7. 8. luke 22. 20. tit. 3. 5. and that which is proper to the sign , is attributed to the thing signified ; deut. 10. 16. joh. 6. 53. the ends of the sacrament are 1. to confirm our faith . 2. to be a badge , or note to distinguish the true church of god from other congregations . 3. it is a means to spread abroad the doctrine of the gospel . 4. it doth binde the faithfull to continue loyal , and gratefull to their lord god . 5. it is a bond of mutual amity betwixt the faithfull . the covenant of grace is absolutely necessary to salvation ; for a man must be within the covenant , and receive christ the substance thereof , or he cannot be saved . but a sacrament is not absolutely necessary to salvation ; for it is onely a stay for faith to lean on , whilest that it doth assure to us that which god hath bestowed on us . the want of the sacrament condemneth not , but the contempt of it doth . for in the * neglect of a sacrament , true repentance will obtain pardon of god . m. p. 72. unbelievers receive onely the sign , and not the thing signified , and therefore it doth not profit them ; rom. 2. 25. onely true believers do receive the sacraments with profit . sacraments and sacrifices do thus differ . in a sacrament god doth bestow his graces on us . in a sacrifice we return thanksgiving , faith , and obedience unto god . the sacraments of the two testaments thus differ . the sacraments of the old testament were many . but the sacraments of the new testament are but few . these pointed at christ to come . these shew him to be come . they belonged properly to the posterity of abraham . these are common to all the church , called out of the jews and gentils . the sacraments are two , baptism and the supper of the lord . the fathers had these sacraments , the first of the corinth . 10. 1. to the 4. baptism belongeth to all the faithfull , even to all the promised seed . it belongeth to infants whose parents are believing , or which have but one believing parent ; 1 cor. 7. 14. rom. 11. 16. genes . 17. 7 , 13. act. 16. 31. it belongeth to all , even young and old that believe ; act. 8. 36 , 37 , 38. matth. 3. 6. exod. 12. 48. baptism signifieth our regeneration by the holy spirit ; titus ▪ 3. 5. and assureth , or sealeth to us our engraffing , and incorporating into christ ; gal. 3 ▪ 27. 1 cor. 12. 13. the parts of baptism , or of washing , are three . 1. a putting into the water , to signifie that all our sins are washt away by the bloud of christ , and that his righteousness is imputed to us ; act. 22. 16. 1 cor. 6. 11. it doth also signify the mortification of sin , by the power of christ's death ; rom. 6. 3 , 6 , 7. 2. continuance in the water , which signifieth to us the burial of our sins , and a continual encrease of mortification in us by the power of christs death , and burial , rom. 6. 4. 3. a coming out of the water , which signifieth unto us our regeneration , or spiritual vivification , or a newness of life , or quickning in holiness and justice , which we do obtain by the power of christs resurrection ; rom. 6. 4 , 5. the once administring of baptism is a sign of the washing away of all sins , both past , present , and to come , 1 pet. 3. 21. and this may be a good encouragement to all those that through infirmity fall into sin . the lord's supper is a sacrament , by which , in the signs of bread and wine , is signified the nourishment of our souls through christ , by the holy spirit ; 1 cor. 11. 23. to the 25. the receiving of the bread , and wine , signifieth the receiving of christ , joh. 1. 12. the eating of the bread , and drinking of the wine , signifieth the applying of christ to our selves by faith , that so we may finde our communion with him dayly increased , and perceive our union with him ; 1 cor. 10. 16. the whole scope and intention of the lord's supper , as it was instituted by our lord , was for no other end , but to be a remembrance of him ; 1 cor. 11. 24. luke 22. 19. men must not , because of infirmities abstain from the lord's supper , but they must use it to confirm them , and to strengthen them . so much for the outward means , whereby the decree of gods election is executed . the degrees of the execution are two . 1. the love of god , whereby he doth freely love us in christ jesus , who in our selves are corrupt ; 1 joh. 4. 19. rom. 5. 8 , 10. 2. the declaration of god's love . god doth declare his love , either in a secret way by his holy spirit , as to infants ; 1 cor. 12. 13. luke 1. 35. to the 80. jer. 1. 5. or to men of ripe years , and that more manifestly ; as rom. 8. 30. 1 cor. 1. 30. as first , by an effectual calling , in which god separateth a man from the world , and doth entertain him into his own family , eph. 2. 17 , 19. and for this cause it is , that the world do hate the faithfull ; joh. 15. 19. in this calling god doth give us to christ ; eph. 5. 21. 33. joh 17. 2 , 6 , 7. and 10. 29. isai 9 ▪ 6. rom. 8. 32. and hence ariseth the admirable union betwixt christ and his members , which is the engraffing of a man into him ; joh. 15. 1 , 2. and 17. 20 , 21. eph. 2. 20 , 21 , 22. and 5. 30. this union , or communion , conjunction , or engraffing , is wrought by the operation of the spirit , which is an infinite essence , and therefore sufficiently able to conjoyn those things which of themselves are far distant , even as the soul of a man joyneth all his members together , and doth cause them all to grow and move , and live together ; eph ▪ 2 ▪ 22. 2 ▪ pet. 1. 4. phil. 2. 1. by this union it is , that we are said to be crucified with christ , to die with him , to be buried with him , and to be quickned , raised and placed in heaven with him ; rom. 6. 4 , 6. eph. 2. 1 , 5. and by this union , as we all are said to sin in adam , so we may be all said in christ to fulfill the whole law of god . of the members of christ . the members of christ are either members outwardly , and before men , which are onely out of charity so called , as externally professing the faith . or members in the sight of god . which are , 1. either decreed so to be , as being elect from all eternity , though not yet born , or not yet called , joh. 10. 16. or 2. actually so already , and these are first either actual living members , as being engraffed through faith by the holy spirit into christ , and therefore grow in the power of holiness , or 2. actual dying members , or decaying members , that is , such as have not the feeling of the power of the quickning spirit in them , though they be truly engraffed into christ , of this sort are all those that are yet dead in their sins , till such time as they be again quickned , and regenerated . god doth execute effectual calling by these means . 1. by the preaching of the word , and by hearing of it , ezek. 16. 6. isai 55. 1. joh. 1. 12. by the law god doth shew a man his sin , and the punishment thereof , rom. 7. 7. by the gospel god doth shew salvation through christ , to such as do believe . and whilest the word is preaching , god doth inwardly enlighten the eys of the minde , and open the heart , and the ears , that the word heard , may be truely understood , 1 joh. 2. 27. act. 16. 14. psal. 40. 6. joh. 6. 44. isai 54. 6. 2. by mollifying the heart , and making it fit to receive his saving grace into it , when he offereth it , ezek. 11. 19. the hammers by which a stony heart is bruised , and broken , are these . 1. the knowledge of the law of god . 2. the knowledge of sin original and actual , and of the punishment due unto them . 3. compunction , or a pricking of heart , that is , a sense , or feeling of the wrath of god for sin , act. 2. 37. 4. an holy desperation of our own power in the obtaining of life , luke 15. 17 , 18 , 19. mark . 15. 24. thirdly , effectual calling is executed : by faith receiving christ , and by the operation of the holy spirit in applying him , joh 1. 12. 6. 35. rom. 6. 38. 1 cor. 2 12. zach. 12. 10. rom. 8. 16. eph. 1. 13. 2 cor. 1. 22. in the work of faith there are five motions of the heart linked . 1. knowledge of the gospel by the illumination of gods spirit , isai 53. 11. joh. 17. 3. to this knowledge in those that are truely humbled is joyned a serious meditation of the promises in the gospel . — — which meditation is stirred up by a sensible feeling of their own beggery . and after this knowledge there doth arise a general faith in all such as are enlightned , whereby they subscribe to the truth of the gospel , heb. 4. 2. 1 tim. 1. 19. and 2. 4. which knowledge , so soon as it is full and perfect , it is called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that is the full assurance of understanding , col. 2. 2. rom. 14. 14. luk. 1. 1. 1 thes. 1. 5. 2. hope of pardon , by which a sinner believeth that his sins are pardonable , though he doth not yet feel them certainly pardoned , luke 15. 18. 3. hungring and thirsting after grace , which is offered to us in christ jesus , joh. 6. 35. and 7. 37. revel. 21. 6. matth. 5. 6. 4. an approching with boldness to the throne of grace , that so we flying from the terrour of the law , may take hold on christ , and finde favour with god , heb. 4. 16. this approching of the throne of grace is done , 1. by an humble confession of our sins in the presence of god , as did david , psal. 32. 5. 2 sam 12. 13. luke 15. 19. 2. by a craving earnestly to god for pardon of our sins , and by perseverance in fervent prayer for the same purpose , luke 15. 21. act. 8. 22. rom. 8. 26. hosea 14. 2 , 3. 3. an especial perswasion imprinted in the heart by the holy ghost , by which every faithfull man doth apply all the promises of the gospel to himself , matth. 9. 2 ▪ and 15. 28. gal. 2. 20. this perswasion is , and ought to be in every one , before he have any experience of gods mercie , matth. 15. 22 , 27. joh. 20. 29. heb. 11. 1. in natural phylosophy we do first see things true by experience , and afterwards assent unto them ; thus we are perswaded that water is hot , because we perceive the heat by putting our hand into it . but in the practise of faith , we must first stedfastly believe , and then the experience and feeling of comfort will follow , 2 chr. 20. 20. it is therefore very ill done of any , that they should doubt of their salvation , because they do not always feel the especial motions of gods holy spirit in themselves . the lowest degree of faith is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that is , a weak faith , or a little faith , like to a grain of mustard-seed , or to smoaking flax , which cannot flame nor give out heat , but onely smoak , matth. 8. 25. 26 and 7. 20. isai. 3. 4 2. faith may be then said to be feeble , when either the first of the five motions , or the last of them is weak and feeble ; yea , though the other three motions do remain strong , rom. 14. 2. 3. rules to know this kinde of faith by , are these . 1. a serious desire to believe , and endeavour to obtain gods favour , is the seed of this faith , matth. 5. 6. rev 21. 6. psal. 145. 19. 2. an earnest use of means to encrease the least spark of faith , that so it may get growth by little , and little , luke 17. 5 , 6. faith is stirred up by earnest prayer , and meditation , and by making progress , and going on in the ways of perfection , and in the exercise of godliness . the highest degree of faith , is called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , or full assurance , by this a man doth find in himself a certain perswasion and assurance , that god doth love him , & will together with christ , and all his graces give him eternal life , rom. 4. 20. and 8. 38. 1 sam. 17. 36. ps. 23. 6. a man doth not come to high degree of faith , till after a sense , and long experience of gods love , and favour . 2. the second degree of the declaration of gods love is justification . by this , through the obedience of christ , true believers are accounted just in the presence of god , 2 cor. 5. 21. 1 cor. 1. 30. rom. 5 19. the parts of justification are , 1. remission of sins , with a freeing from the guilt , and punishment of them , and that through the satisfaction made to god for them by christ , collos. 1. 21 , 22. 1 pet. 2. 24. 2. imputation of christs righteousness , by this , those that believe have the guilt of their sins covered , and are accounted just in the sight of god , phil. 3. 8 , 9. rom. 4 , 3 , 4 , 5 , 6. the obedience of christ is called the righteousness of god , and of christ , of god , because it is of god . of christ , because it is out of us , and in the humanity of christ , as in a subject . to justification is joyned adoption . by adoption we do receive power , to be actually accounted the sons of god by christ , eph. 1. 5. priviledges that come unto us by adoption are these . 1. by it we are made heirs apparent to god , rom. 8. 17. 2. fellow heirs with christ ; yea , kings and priests , rom. 8. 17. revel. 1. 6. 3. by it all our afflictions ; yea , even our wants and offences are turned to trials , or fatherly chastisements inflicted upon us for our good , rom. 8. 28 , 36 , 37. psal. 89. 32 , 33. 2 cor. 12. 7. 2 sam. 7. 14. 4. by it we have dominion over all the creatures ; yet , so as that in this life we have onely right to the thing , but after this life we shall have right in the same , 1 cor. 3. 22 , 23. heb. 2. 7 , 8. 5. by it we have the angels ministring spirits for our good , heb. 1. 14. psal. 34. 7. the faithfull alone have the true use of creatures . 1. because their persons are made acceptable unto god in christ , and in him they have restitution made them of the right use of creatures , which was lost in adam , so that they may use them freely , and with a good conscience . the third degree of the declaration of gods love is sanctification . by it we are delivered from the tyranny of sin , and by little and little renewed in holiness , & righteousness , 1 joh. 3. 9. rom. 8. 1. the parts of sanctification are first mortification . by this the power of sin is abated , and sin is killed in the faithfull , rom. 6. 2 , 3. 4. gal. 5. 24. mortification is wrought in us by the power of the holy spirit , abolishing sin in us , and regenerating , or renewing our spirits . 2. vivification . by this inherent holiness is begun in us , and by little and little augmented , and inlarged by the power of the holy spirit . for first we do receive the first fruits of the spirit , and then by degrees we have a continual encrease of them , eph. 2. 21. and 4 ▪ 23 , 24. gal. 2. 20. rom. 8. 23. vivification is a benefit that springeth unto us by the resurrection of christ , and is wrought in us by the holy spirit , phil. 3. 10. it is this that createth holiness in the heart of the adopted ones of god , rom. 8. 9 , 11. job 33. 24 , 25. inherent holiness is distinguish'd according to the several faculties of the body , and soul of man , 1 thes. 5. 23. the parts of inherent holiness are these . 1. an illumination of the minde to know , and understand the will of god ; which illumination is both the holiness of the minde , and the renewing of it , colos 1. 9. 1 cor. 12. 8. illumination of the minde is , 1. either spiritual understanding , by which it acknowledgeth the known truth of the word of god , 2. or spiritual wisdom , by which the same truth is applied to the good ordering , both of particular things , and of particular actions , as persons , place , and time require . the effects of spiritual understanding , and of spiritual wisdom are these . 1. to discern betwixt good and evil , heb. 5. 14. phil. 1. 10. 2. to discern spirits , 1 joh. 4. 1. 1 thes. 5. 21. act. 17. 11. 3. to meditate upon the words , and works of god , ps. 1. 1. and 119. 33. 4. to know , and acknowledge a mans own inward blindness , psal. 119. 18 , 33. 2. a sanctification of the memory , by which it is inabled to receive a good thing offered to the minde , and to keep it ; and remember it as there is need , psal. 16. 7. 119. 11. luke 2. 51. 3. sanctification of conscience , this is a grace of god , by which a mans conscience excuseth him for all sins , after they are once pardoned in christ , and also of his upright walking in the whole course of his life , 1 tim. 1. 19. 1 cor. 4. 4. act. 23. 1. and 24. 16. ps. 26. 1 , 2 , 3. 1 joh. 3. 21. the inward peace of god doth arise from this sanctity of conscience in all godly men ; yea , and the outward alacrity and chearfulness of countenance also , phil. 4. 7. prov. 28. 1. job 33. 24 , 25. 4. sanctification of will , by which through the renewing of the affections by the holy spirit , a man doth begin to will that which is good , and to refuse evil . this is such a state , as that the will is partly freed from bondage , and partly in bondage to sin , phil. 2. 13. rom. 7. 18. to the 22. 5. sanctification of affections , by this , in the power of the holy spirit the affections move well , and rightly , 1 thes. 5. 23. rom. 7. 24. the chief affections are these . 1. hope , by this , with sighings we look and wait for the accomplishment of redemption , rom. 8. 23. this hope , when it is grown strong and lively , hath its {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that is , it s full assurance , even as faith hath , heb. 6. 11. 1 pet. 1. 3. 2. fear of offending god , because of his mercy , 1 pet. 1. 17. psal. 130. 4. 3. a contempt , or a base account of all worldly things , in respect of christ jesus , phil. 3. 7 , 8. 4. a love of god in christ , which is as strong as death , and as a fire that cannot be quench'd , cant. 8. 6. 5. an fervent zeal to gods glorie , rom. 9. 3. 6. an anguish of minde for our own sins ; and also for the sins of others , psal. 119. 136. 2 pet. 2. 7 , 8. 7. an exceeding great joy in the holy ghost , rom. 14. 17. the sixth part of inherent holiness , is sanctity of body . by this in the power of the holy spirit , the body is made a fit instrument for the soul to accomplish that which is good by it , rom. 6. 19. of repentance , and fruits thereof . repentance doth follow faith and sanctification , and yet in such as are converted it doth first manifest it self . repentance is when a sinner turneth to the lord , act. 26. 20. ezek. 33. 11 , 19. 1 joh. 3. 3. repentance is then true , when as any one , by the motion and instinct of the holy ghost , doth purpose , will , desire , and endeavour , to forsake his sins , and to turn unto the lord , and to become a new man , psal. 119. 112. act. 11. 23. the fruits of repentance is christian conversation , in which we bring forth fruits worthy amendment of life , matth. 3. 8. a christian conversation is such a course of life , as in which we do follow christs example , & through the power of his spirit dwelling in us , perform new obedience to god , matth. 11. 29. 1 pet. 4. and 2. 21. and 3. 10 , 11. of new obedience . the parts of new obedience are these . 1. the denial of our selves , matth. 16. 24. 2. the profession of christ . the denial of our selves consisteth . 1. in christian warfar . 2. in the patient bearing of the cross . the parts of christian warfar are . 1. the preparation to the battel . 2. the combat . the preparation to the battel consisteth in the use of the compleat armour of god , eph. 6. 13. the pieces , or parts of the compleat armour of god are these . 1. truth , eph. 6. 14. 2. justice and righteousness , eph. 6. 14. 3. evangelical obedience , which is the shoeing of the feet with the shooes of the preparation of the gospel of peace , eph 6. 15. 4. faith , ( eph. 6. 16. ) as the shield whereby we must quench all the fiery darts of the wicked . 5. the sword of the spirit , which is the word of god , eph. 6. 17. 6. the helmet of salvation , eph. 6. 17. 7. continual , and fervent prayer with watching and fasting , eph. 6. 18. 1 pet 5. 8. the combat is a mutual conflict of them that fight spiritually . the combatants , or warriours are the tempter , and the christian souldier , eph. 6. 12. the tempter is the prince of the power of the air , that is , the devil and his angels , which are spiritual wickedness in high places . their helpers are the flesh and the world . the conflict of all these enemies is temptation , by this they do provoke a man to commit such wickedness , as is hurtfull to the salvation of his soul , 1 pet. 2. 11. in the souldier we must consider his resisting , and his fall . resisting is an action , whereby the souldier through grace working inwardly in him , doth withstand temptation , 1 john 2. 14. 1 pet. 5. 8. eph. 6. 16. psal. 91. 13. the souldier must strengthen , and confirm himself with these preservatives . 1. when a man is tempted to sin , he must not onely abstain from it , but also earnestly love , and follow after the contrary , viz. righteousness , and holiness , 1 pet. 5. 9. eph. 4. 27. jam. 4. 7. 2. he must never consent to sathans words , whether he speak truth , ( mark . 1. 24. ) or accuse falsly , ( joh. 8. 44. ) or flatter dissemblingly , act. 16. 17. 3. he must look for one temptation after another , and then especially when his enemy seemeth to be at rest with him , as though he had made a truce with him . for , sathan is such an enemy , as will never make an end of his malice , 1 pet 5. 8. the fall of the souldier is then , when he fainteth through infirmity , and as being subdued by the power and violence of his enemy , gal. 6. 1. the remedy for the restoring a man thus fallen , must be by instructing him in the spirit of meekness , gal. 6. 1. here for encouragement every man may remember this for his comfort . 1. that in whomsoever there is a willing heart , that man shall be accepted for that grace which he hath , and is manifested in the willingness of his heart , & not for that which he hath not , 2 cor. 8. 12. 2. he that will live godly in christ must always remember in all these things , that the power of god is made perfect through our infirmity , 2 cor. 12. 9 , 10. of the assaults in this combat . 1. the devil assaults a man about his effectual calling . the temptation here is this . the devil striveth to blinde a mans minde , and to harden his heart , least the word of god should work in him to salvation , matth. 13. 4. to the 19. this temptation must be resisted by giving ear , and endeavouring to receive the word , that so through the spirit of god it may be grafted in our hearts , and spring in us , luke 8. 15. heb. 4. 2. jam. 1. 21. preservatives for the resisting of this temptation are these . 1. meditate on the power , and use of the word , eccles. 1. 17. and 5. 1. 2. attend diligently unto it with thy minde , acts 16. 14. 3. hunger after it with the longing desires of the heart , joh. 7. 37. 4. labour to be pure in life , psal. 26. 6. 5. cast away evil affections , jam. 1. 21. 6. be doers of the word , jam. 1. 22. 7. consent always to the truth of the word preached , act. 2. 37. 8. with david hide , or treasure up the word of god in your hearts that you sin not , psal. 119. 11. 9. reverence , and tremble at the presence of god in the assembly of the church , isai 66. 2. act. 10. 33. in the hearing of the word the fall is coldness in hearing , or receiving of it , or else a falling into errours . the remedy here is to restore by the spirit of meekness , and that , because we our selves are also subject to be tempted , and thus doing is to bear one anothers burthens , and to fulfill the law of christ , gal. 6. 1. 2. the second assault . the second assault is concerning faith . the temptation here is this , the devil putteth it into the heart of a godly man that he is not elect , that he is not justified , that he hath no faith , and that therefore he will be condemned for his sins , matt. 4. 3. to weaken a mans faith , the devil will take occasion to tempt him . 1. from his adversities , dangers , losses , persecutions , and grievous offences . thus he dealeth with david , psal. 73. 12. and job 13. 23 , 24 , 25. 2. from the remembrance of sin past , job 13. 26. 3. from a feeling of death , even already at hand . here resistance must be thus made . in the power of true faith , we must apply christ , and all his benefits to our selves . thus i assuredly believe that i shall not be condemned , that i am elected , and justified in christ , and i am out of all doubt that all my sins are pardoned , isai 53. 11. rom. 8. 38 , 39. in this temptation the preservative from the fall is stedfastly to look unto , and rely upon christ , the object of our faith , phil. 3. 12. to the 14. joh. 3. 14. the fall upon this temptation is doubtfulness , and distrust of gods mercy , and of our own elections , as in david , ps. 76. 6 , 7 , 8. and 21. 1. the remedies to recover this fall are 1. the powerfull operation of the holy spirit in encreasing faith , and stirring of it up , phil. 1. 6. luk ▪ 17. 5. 2. holy meditations , as 1. that it is the commandment of god that we should believe in christ , 1 joh. 3. 23. 2 that the promises of the gospel exclude none , but those that exclude themselves , isai 55. 1. matth. 11. 28. joh. 3. 15. 3. that doubtfulness , and despair are most grievous sins . 4. that with abraham we must under hope believe against hope , rom. 4. 18. 5. that the mercies of god , and the merits of christs obedience do belong unto all those that believe , isai 54. 10. ps. 103. 11. 1 joh. 2 , 1. 2. ps. 130. 7. 6. that god measureth the obedience due unto him more by the affection , and true desire of the heart to obey , than by the external act , and outward performance of obedience , rom. 8. 5 , 7. and the 7. 20 , 21 , 22. malach. 3. 17. 7. that when one sin is forgiven , all ▪ the rest also are forgiven ; for , forgiveness being once given without any limit of time , is given for ever , rom. 11. 29. act. 10. 43. 8. that grace and faith are not taken away by sins of infirmity ; but they are hereby declared , and made manifest , rom. 5. 20. 2 cor. 12. 7 , 8 , 9 9. that god works by contrary means , and his power is made perfect through weakness , 2. 12. 9. the third assault . the third assault is concerning sanctification . here the temptation is a provoking to sin . the devil provoketh to sin according as he findeth a mans disposition . secondly , as occasion offereth it self , thus he provoked david to number the people , 1 chron. 21. 1. and judas to betray christ , john 13. 2. here the devil to further his temptation will diminish the sin , that he would have a man commit , and that 1. either by closely objecting to us gods mercie . or 2. by covering and hiding from us the punishment due to sin . helps by which the devil furthereth himself in his temptations , are 1. the flesh . the flesh lusteth against the spirit , 1. by getting evil motions and affections , 2. by overwhelming and oppressing good intents and motions , gal. 5. 17. to the 21. jam. 1. 14. 2. the world . the world helpeth the devil by its pleasure , profit , honour , evil examples , by which the devil laboureth to bring men into disobedience and sin , ephes. 2. 3. 1 john 2. 16. these temptations may be resisted by desire of the holy spirit , for it worketh good motions and affections in the faithfull ; and it doth drive forth evil motions , gal. 5. 22. 26. we may strengthen our selves in resisting thus : 1. if we count no sin light , or small , gal. 5. 9. rom. 6. 23. 2. if we do avoid all occasions of sin , 1 thes. 5. 22. judge 23. 3. we must accustom our selves to subdue the less sins , that so we may the more easily overcome the greater , rom. 13. 4. 4. we must ever employ our selves in employments , good and warrantable by the word of god . 5. we must oppose against the rebellion , and loosness of our flesh . 1. the law . 2. the judgements of god . 3. the last judgement . 4. the glorious presence of god , and the like , prov. 28. 14. gen. 39. 9. remedies against unjust anger , and against private desire of revenge are these . 1. if we do consider that injuries happen unto us by the appointment of the lord for our good , as david speaketh of shemei cursing him , 2 sam. 16. 10. 2. if we consider that god of his goodness forgiveth us more sins than it is possible for us to forgive men . 3. if we consider that it is the duty of christian love to forgive others . 4. if we consider that they are the redeemed of christ as well as we , and that therefore we must not desire to destroy them . 5. if we consider that we are in danger of the wrath of god , if we suffer our anger to burn against our brother , matth. 6. 14. 6. if we consider that we do not rightly understand the circumstances of the facts , or what the minde , or purpose was of those against whom we swell . remedies , or bridles against wrath are these : 1. if we do imitate the lord in mercy , who doth bear long with the wicked , matth. 11. 29. 2 pet. 3. 9. 2. if we make a pause , or a delay betwixt our anger and the execution of it . 3. if we go out of the place where those are with whom we are angry . 4. if we endeavour to avoid contention , both in word and deed . 5. if we will but oft meditate on this , that he shall have judgement without mercy that sheweth no mercy , and that mercy rejoyceth against judgement , jam. 2. 13. remedies against desires of riches and honour are these : 1. if we consider , that in famin god doth quicken and revive those that fear him , psal. 33. 18 , 19. 2. that godliness is great gain , 1 tim. 6. 6. 3. that we are not to make our abode upon the earth , but travelling through the world to heaven , and waiting here for the resurrection , and inheritance of eternal life . 4. that we are here servants of god , and that he therefore will provide us conveniencies . 5. that ambition and pride blindeth a mans minde , and thus maketh his downfall greater . an ambitious man feareth to be humbled , least he should not be exalted . 6. that pride , and ambition brought ruin upon mankinde even in paradise . 7. that he robs god of his honour , that taketh that glory to himself , which is onely due to god . remedies against the desires of the flesh are these : 1. if we consider , that none can be christs disciples but those that live in a continual self denial , luke 9. 23. 2. that those that are of the spirit ought always to savour the things of the spirit , rom. 8. 15. 3. that those which walk after the flesh , shall die , rom. 8. 13. 4. that , even here ; for holiness and righteousness , we ought to walk as citizens of the kingdom of heaven , phil. 3. 20. 5. that our bodies are the temples of god , 1 cor. 3. 16. 6. that our members are members of christ , 1 cor. 6. 15. 7. that we must not grieve the spirit of god which dwelleth in us , 1 cor. 6. 16. rom. 8. 9. eph. 4. 30. in these temptations by the flesh the fall is , any offence through infirmity , which a man by these temptations of sathan is overtaken withall , gal 6. 1. in these falls sathan will much aggravate , and make greater the offence committed than it is . and he will also terrifie the offendour with the judgements of god , matt. 27. 3 , 4 , 7. here the remedy is to renew our repentance . the beginning of this repentance is godly sorrow , or sorrow towards godward , 2 cor. 7. 9 , 11. the fruits of this repentance are seven . 1. a purpose , and endeavour to live according to the rule of gods word . 2. confession of sins before god , and an earnest entreaty of pardon for the offence at his hands , ps. 32. 5. 2 sam. 12. 3. 3. an holy indignation against a mans a self for his offence . 4 a fear , not so much because of the punishment , as least god should be highly displeased with the sin , ps. 130. 3. 5. a desire to be delivered from sin , and to be fully renewed in life . 6. a fervent zeal to love god , and to embrace , & keep his cammandments . 7. a holy revenge , which a man must take of himself for the taming , & subduing of his flesh , least afterwards he should again fall into the same offence . the second part of self-denial is , the patient bearing of the cross . the cross is nothing else but that measure of afflictions , which every faithfull man , by the will of god , passeth under , in his travelling through the world to heaven , matth. 16. 24. colos. 1. 24. no man is to seek affliction , or to multiply his own troubles , but when god layeth affliction upon a man , he is to bear it willingly , and patiently , colos. 1. 11. luke 21. 19. patience is thus strengthened . 1. by the holy ghost , phil. 4. 13. and 1. 29. 2. by holy meditations . as 1. that afflictions come not to a faithfull man by chance , but through the counsel and providence of god , gen. 4 5 ▪ 4 , 5. 2 sam. 16. 10. psal. 119 71. the afflictions of the godly are inevitable , act. 14. 22. matt. 7. 14. joh 16. 33. 2 tim. 3. 12. secondly , that though they be grievous , yet they are good and profitable , in that by them we are humbled for our sins before god , and obtain peace , and holiness of life , 2 cor. 1. 9. isai 26. 16. hos 5. 15. psal. 78. 34. jer. 31. 18. heb. 2. 10. and 12. 11. ps. 30. 5. joh. 15. 2. 1 pet. 1. 6. 2 cor. 1. 4. rom. 5 ▪ 3. afflictions in the godly are signs of their adoption , heb. 12. 6 , 7. it is a praise for the godly to do well , and for it to suffer evil patiently at the hands of the wicked , 1 pet. 2. 20. they are a godly mans high-way to heaven , jam. 1. 12. 2 cor. 4. 17. thirdly , that god hath promised favour and mitigation of punishment , his presence in them , and deliverance from them , 1 cor. 10. 13. phil. 1. 29. 2 sam. 7. 14. ps. 50. 15. and 121. 4. isai 43. 2. fourthly , that in all our troubles and afflictions , we do but take part in that which christ our lord hath suffered before us , 1 pet. 4. 13. 2 cor. 4. 10. colos. 1. 24. fifthly , that in all our afflictions we have angels ministring for our defence and comfort , ps. 34. 7. 2 kings 6. 16. the prophet elisha saw the mountain full of angels for his defence . so much for the denial of our selves . the second part of new obedience is the profession of christ . this profession doth concern either christ himself , or us his members . the profession of christ , which doth directly concern christ from us , is , 1. either continual , or 2. in time of danger . 1. our continual profession , which doth directly concern christ , is the calling upon the name of god ; this is a duty that is always required of us in the name of him our mediatour , 1 cor. 1. 2. act. 9. 14. colos. 3. 17. gods name is called upon , 1. by prayer , or 2. thanksgiving , phil. 4. 6. prayer hath two parts , 1. petition , 2. assent . petition is an asking things necessary at the hands of god in the name of christ , according to the rule of gods word , 1 joh. 5. 14. in every petition we must express a sense of our wants , and a desire of the grace of god to supply those wants , 1 sam. 1. 10 , 15 , 17. dan. 9. 4 , 20. ps. 130. 1. and 143. 6. by assent we do believe , and profess before god our belief , that he in his due time will grant us our requests , which we have made unto his majesty , 1 john 5. 14 , 15. matth. 6. 1. though the faithfull may discover many infirmities in their prayers , yet they have a notable sense of gods favour , psal. 6. 1 , 2 , 3 , 4. and 8. 9 and 16. 7. and 20. 5. and 3 5. 9 , 8 , 20. and especially when they do pray zealously , jam. 5. 16 ) and when they do pray often to the lord . examples of infirmities discovered in prayer . zacharias feared when he prayed , luke 1. 13. jonah was displeased and angry , jonah . 4. 12. thanksgiving is a calling upon gods name , by which we do with joy and gladness of heart praise god for his benefits ; either received , ephes. 5. 20. or promised , psal. 36. 8 , 9. collos. 3. 16 , 17. this for the continual profession of christ . 2. our profession of christ in time of danger , is either , 1. in word , or 2. in deed . profession of christ in word , is called christian apology , or the confession of christ , as rom. 10. 10. psal. 22. 22. christian apology , or profession of christ in word is , when with fear and meekness we are always ready to confess the truth of christian religion as often as need requireth , and that in the presence of unbelievers , that the name of god may be glorified , 1 pet. 3. 15 , 16. act. 7. 1. to the end . we are not bound to make this confession of our faith before unbelievers that are past all hope of repentance ; for holy things must not be given unto dogs , matt. 7. 6. profession of christ in time of danger indeed ; is called martyrdom . martyrdom is an undergoing of the punishment of death , for the profession of christ in the doctrine of faith , and for justice , and for the salvation of the brethren . for justice , john baptist was beheaded of herod , mark . 6. 18. 27. 28. christ laid down his life for us , so ought we , if need require for the brethren , 1 john 3. 16. for maintaining the doctrine of faith , stephen was stoned , act. 7. 59. and yet this doth nothing let christians the using of all holy security , for the safety of their own lives . for ( as christ hath shewed in the gospel . ) it is lawfull for christians in times of persecution , if they finde themselves not sufficiently resolved , and strengthened by the holy spirit to stand , to fly from place to place for the security of their lives , matt. 10. 23. joh. 10. 39. this christ did , and advised his disciples to do the like . upon such occasions as these , paul fled to tarsus , act. 9. 30. and upon like occasions eliah fled for his life from jezabel , 1 kings 19. 3 , 4. thus much for the profession of christ , which concerneth christ himself . the profession of christ , which concerneth his members , is , either , 1. edification , or 2. alms. edification is every particular duty of us towards our brethren , which may further them in their growing up in christ , and unite them more surely to him , rom. 14. 19. to edification belong these things : 1. to give good example , matt. 5. 16. 1 pet. 2. 12. 2. to exhort , heb. 3. 13. rom. 1. 12. 3. to comfort , 1 thes. 5. 14. and 4. 18. jam. 5. 16 , 20. 4. to admonish , rom. 15. 14. 1 thes. 5. 14. they do observe a holy manner of admonishing , who do ever admonish in the spirit of meekness , and so , as if they themselves were guilty of the like infirmities , and of such faults , as they do certainly know by them whom they admonish out of gods word , gal 6. 1. matt. 7. 5. 2 tim. 4. 2. matt. 18. 15. rom. 15. 14. levit. 19. 17. alms , or relief is that , whereby the rich out of their abundance ought freely , largely , and with open hands to supply the wants of the poor , and that to the utmost of their ability , and sometimes beyond it , 2 cor 8. 3. acts 2. 44 , 45. in the days of the apostles all those that were converted to the faith by the powerfull operation of the holy spirit , esteemed no worldly thing they had their own , but held all their worldly store , treasures , and inheritances in common ; yea , they sold their possessions and goods , and parted them to all men as every one had need . so much for edification & alms. the fourth degree of the declaration of gods love , is glorification , rom. 8. 30. glorification is the perfect transforming of the saints into the image of the son of god , phil. 3. 21. 1 cor. 15. 14 , 49. psal. 17. 15. glorification is begun in this life , and exceedingly enlarged at the day of death , and will be fully , and throughly perfected at the general resurrection in the last day : death of the faithfull is a sleep in christ ; in this sleep the soul is for a time severed from the body , 1 cor. 15 ▪ 17. act. 7. 60. the body lieth in the earth and seeth corruption , and at length is raised to greater glory than at first it had , 1 cor. 15. 36. the soul is severed from it , that being fully sanctified it may immediatly upon its departure from the body be transported to heaven , luke 13. 42. ●3 . rev. 14. 13. remedies against death , or the fear of it are these : 1. if we consider that it is nothing else but a freeing of the faithfull from the tyranny of the world , flesh , and devil , and a placing of them safe under the shadow of the wings of christ . 2. if we consider that death , and the grave are sanctified to us through the death of christ . 3. if we do consider that christ is gain unto us as well in death as in life , phil. 1. 21. 4. if we consider that the pains of death are nothing to the comforts after death . 5. that we shall see god in the brightness of his glory and majesty , and be received into the company of glorified spirits , in heaven . 6. that our souls shall be clad with glorie instead of our bodies , 2 cor. 11. 5. 7. that we are by it free from all the power of the serpent , and of the sting of death , 1 cor. 15. 55. heb. 2. 15. 8. if we do not so much think of our death as exactly , and diligently consider our life ; for he that liveth well cannot die ill , and he that liveth ill doth seldom die well . 9. that the angels of god are ready to carry our souls into heaven , so soon as they do depart from our bodies . and our souls being by them brought into heaven shall there magnify the name of god ; and shall there wait for , and pray for the consummation of the kingdom of glorie , and for the full and perfect felicity of body & soul , rev. 5. 8 , 9. and 14. 2 , 3. and 6. 10. the estate of the elect at the last judgement . the manner of the last day is this . 1. immediatly before the coming of christ , the powers of heaven shall be shaken , the sun and moon shall be darkened , the stars shall fall from heaven , matth. 24. 29 , 30. then the elect and faithfull seing this , shall lift up their heads and rejoyce . but at this sight the reprobate shall fear and tremble , luke 21. 26 , 28. 2 tim. 4. 8. 2. the heavens being on fire , shall suddenly pass away with a great noise , and the elements shall melt with fervent heat , and the earth , and the works therein shall be burned up , 2 pet. 3. 12 , 13. at the same time when all these things shall come to pass , the sound of the last trumpet shall be heard sounded by the arch-angel , matt. 44 31. 1 thes. 4. 16. then shall christ the lord come suddenly in the clouds with power and glory , and great train of angels , matt. 24. 30. 1 thes. 4. 17. 3. at the sound of this trumpet all the dead shall rise . and those that are found alive shall be changed in the twinckling of an eye , which change shall be in stead of death , 1 cor. 15. 51 , 52 , 53. then shall all the bodies of the elect and faithfull be glorified , and made glorious like the body of christ ; then , their bodies shall be spiritual , immortal , glorious , and free from all infirmity , 1 cor. 15. 43 , 44. 4. they being all thus gathered together before the tribunal seat of christ , he will forthwith place the elect at his right hand , and the reprobate at his left hand ; then will he say , come ye blessed , to the elect , and they shall be taken into heaven , and he will say , go ye cursed , to the reprobate , and they shall be cast into hell , matth. 25. 33. 1 thes. 4. 17. rev. 20. 15. the state of the elect after the last judgement . the last judgement being finish'd the elect shall immediatly enjoy an everlasting blessedness in the kingdom of heaven . blessedness is that , whereby god himself is all in all his elect , 1 cor. 15. 28. this is the reward of the good works of the faithfull , their works being accepted of god for the merit of christs righteousness imputed to them , rom. 6. 23. 2 tim. 4. 8. rev. 22. 12. blessedness doth consist in eternal life , and perfect glory . eternal life is that fellowship with god , by which himself is life unto the elect , through the lamb christ jesus , john 14. 23. 1 john 4. 15. rev. 2● . 3 , 23. and 22. 2 , 5. for , in the kingdom of heaven they shall neither need meat , drink , sleep , air , heat , cold , physick , apparel , or the light of the sun , moon , or stars . but in the stead of all these they shall have in them gods holy spirit , by which they shall immediatly most gloriously be quickned for ever , revel. 21. 3 , 23. and 22. 2 , 5. 1 cor. 15. 45. rom. 8. 11. perfect glory . — is that wonderfull excellency of the elect , by which they shall be in a far better state than any tongue can utter , or any heart can here wish , or think . this glory consisteth in these things : 1. we shall see god face to face , we shall ever behold his face ; which is , his glory and his majesty , rev. 22. 4. psal. 17. 15. 2. we shall be most like to christ , that is , we shall be just , holy , incorruptible , glorious , honourable , beautifull , strong , mighty , nimble , 1 joh. 3. 2. phil. 3. 21. 3. we shall ever inherit the kingdom of heaven , for the new heavens and the new earth shall be our inheritance , 1 pet. 1. 4. matth. 25. 34. revel. 5. 10. and 2● . 7. the fruits of this blessedness are : 1. eternall joy . 2. the perfect service of god , ps. 16. 11 , 36 , 8 , 9. the parts of this service are : 1. praise , 2. thanksgiving , rev. 5. 12 and 19. 5 and 11. 17. the manner of performing this service is this : we shall immediately worship god , by god himself ; for in heaven there is neither temple , ceremony , nor sacrament ; for god and the lamb is the temple thereof , and god himself together with the lamb shall supply all , rev. 21. 22. and this service shall be dayly , for ever , and without intermission , rev. 7. 15. a corolary , or the advantage , over-plus , or last conclusion . god in thus saving the elect , doth clearly set forth his justice and his mercy . his justice appeareth in , that he punisheth the sins of the elect in his sons own person . his mercie appeareth , in that he pardoneth their sins for the merits of his son , ephes. 1. 18 , 19 , 20. and 3. 18. 19. these things the lord hath thus decreed , and in his good time he will accomplish them , to the glorious praise of his name , pro. 16. 4. the lord hath made all things for himself ; yea , even the wicked for the day of evil . of the decree of reprobation . the decree of reprobation is that part of predestination , by which god , according to the most free , and just purpose of his will , hath determined to reject some to eternal destruction and misery , and that for the praise of his justice , rom. 9. 21. 1 pet. 2. 8. jude 4. 1 thes. 5. 9. in the scriptures , cain and abel , ishmael and isaac , esau and jacob are propounded to us as types of mankinde partly elected , partly rejected . the decree of damnation is not here absolutely set down , as that we should think that any man is condemned by the meer , and alone will of god , without any causes inherent in themselves . the decree of god is secret , it doth arise onely from the good pleasure of god . it is unsearchable and adored by the angels . it is not known , but by that which followeth it , namely by the effects therof . of the execution of the decree of reprobation . the beginning and the foundation of the execution of this decree of reprobation is the fall of adam . he by his fall made himself , and his posterity subject , both to sin and damnation , rom. 5. 12 , 13. rom. 6. 23. and 11. 32. god so hath decreed to condemn some , as that notwithstanding all the fault and desert of condemnation remaineth in themselves , for they fall into sin , and god hateth them for their sins . this hatred which god hath to man cometh by adams fall ; and it is neither an antecedent , nor a cause of gods decree , but it follows the decree as a consequent . reprobates are some of them called , by an uneffectual calling , and some of them are not called at all . in those that are called by an uneffectual calling gods decree of reprobation hath three degrees in its execution . 1. an acknowledgement of gods calling . 2. a falling away again . 3. condemnation . 1. the acknowledgment of gods calling is , when reprobates do for a time subject themselves to the calling of god , which calling is workt by the preaching of the word , matth. 22. 14. there are of the acknowledgement of gods calling five degrees . 1. an enlightning of their mindes , whereby they are instructed of the holy ghost , that they may understand and know the word , heb 6. 4. 2 pet 2. 20. 2. the second degree of the acknowledgement of gods calling , is a certain kinde of penitency , by this penitency the reprobate do acknowledge their sins , as did the children of israel , deut. 1. 41. and are pricked with a feeling of gods wrath for sin , as was cain , gen. 4. 13. and they are grieved for the punishment of sin , as was ahab , 1 kings 21. 27. and do confess their sin , as did judas , matth. 27. 3. and do acknowledge god to be just in punishing of sin , num. 23 ▪ 10 and do desire to be saved , as baalam , numb. 23. 10. and do in their misery and afflictions promise repentance , saying , we will sin no more , psal. 78. 32 , 33 , 34 , 35. 3. degree of the acknowledgement of gods calling is : 1. a temporary faith , for a reprobate is content with a general faith , he doth confusedly believe the promises made in christ , but he doth never apply the promises of god to himself ; nay , he hath no purpose to desire , or endeavour to apply the same ; he hath no wrestling , or striving against security , carelesness , or distrust , he believeth that some shall be saved , but not particularly that he himself shall be saved , jam. 2. 29. matt. 13. 20 , 21. joh. 2. 23 , 24. 4. the fourth degree of the acknowledgement of gods calling is : a tasting of heavenly gifts , as of 1. justification , 2. of sanctification , 3. of the powers , and virtues of the world to come . this tasting of heavenly gifts is a sense in their hearts , by which they do feel and perceive the excellency of gods benefits , but they do not enjoy the same ; for they do not feed on these banckets , nor are they nourish'd by them , but they do onely taste of them , heb. 6. 4 , 5. 5. the fifth degree of the acknowledgement of gods calling is : 1. an outward holiness of life for a time , under this is comprehended a zeal in the profession of religion , 2. a reverence and fear towards god , 3. an amendment of life in many things , as it was in herod , mark . 6. 20. and in simon magus , acts 3. 13. 2. degree of the execution of the decree of reprobation in those that are called by an uneffectual calling is : a falling away again after calling , this cometh to pass after this manner . 1. the reprobate is deceived by some sin . 2. his heart is hardened by the same sin . 3. his heart being hardened becometh wicked , and perverse . 4. upon this followeth unbelief , so that he will not consent unto gods word , though he heareth it , & knoweth it . 5. there doth immediatly upon this unbelief follow an apostasie , or a falling away from faith in christ , heb. 3. 12. 13. 1 tim. 1. 19. apostasie is sometimes a sin against the holy ghost ; the sin against the holy ghost is so called , because it is done contrary to the illumination of the holy ghost : it is a set , and a stubborn , obstinate malice done knowingly , against god and against christ , and that after illumination , or enlightning by the holy spirit , heb. 10. 29. it is a general , or totall defection , and apostasie from god , after enlightning by the holy spirit , out of meer stubborness , and malice of heart , heb. 10. 29. and 6. 5 , 6. it is hard to know when a man committeth this sin , 1. because the root of it , which is malice , lurketh secretly in the heart , and therefore it cannot be easily discerned . this sin is not found in all the reprobates , because many of them die before they are enlightned by the holy spirit of god . those that commit this sin do never repent , and therefore can never receive pardon . the elect cannot commit this sin , therefore those , who do feel in themselves a sure testimony of their election need never dispair . after apostasie followeth pollution , which is the very fulness of all iniquity , and it is altogether contrary to sanctification , gen. 15 16. he doth not apostatise , nor sin against the holy ghost ▪ that in time of persecution doth either rashly , or for fear deny christ , for peter thus for fear did deny christ , matth. 29. 73 , 74 , 75. he that doth ignorantly persecute the church as did paul , doth not sin this sin , 1 tim 1 13. and as did the jews , act. 3. 17. and 2. 37. 3. the third degree of the execution of the d●cree of reprobation in those that are called by an uneffectual calling is : damnation , by which they are delivered up to eternal punishment . the execution of damnation beginneth in death , and is finish'd in the last judgement , luke 16. 22 , 23. the execution of the decree of reprobation in those which are not called ▪ is this : 1. they have by nature ignorance and vanity of minde , eph. 4. 18. 2. hardness of heart followeth this , by which they do become void of all sorrow for their sins , ephes. 4. 18. 3. there doth follow this hardness of heart a reprobate sense , that is , an extinguishing of the natural light of reason , or of the judgment of good & evil . and 4. when the heart doth cease to sorrow for sin , there doth follow a committing of sin with greediness , eph. 4. 19. 5. upon this followeth pollution , which is the fulness of sin . and then 6. a just reward is given to all these , viz. fearfull condemnation , eph. 4. 18. rom. 1. 28. the estate and condition of reprobates when they are dead , is this 1. their bodies being dead lie in the earth . 2 their souls are tormented in hell , luk. 16. 25 1 pet. 3 19. 2 pet. 2. 4. and in the last judgement their bodies and souls being united shall be cast into the most fearfull , and terrible fire of hell , matth 25. 41. reprobates when they die do become sensless , and astonish'd like unto a stone , as did nabal , 1 sam. 25. 37 , 38. or else they are overwhelmed with a terrible horrour of conscience , and with a despairing of their salvation , as if they were overturn'd and swallowed up , as with a gulf of the sea , as judas , matth. 27. 5. their condemnation is this : at the sound of the last trumpet they that are alive shall be smitten with horrour , and with fear , and they shall be changed in a moment , and those of them that are dead shall rise again , and their bodies shall then be made immortal , and cast into eternal torments , matth. 25. 41. joh. 5. 29. 1 thes. 4. 16. 17. christ will pass this sentence of go ye cursed upon them , and this being by him pronounced against them , immediatly everlasting death shall follow . the manner of which is this : 1. they shall be separated from the glory , and presence of god , 2 thes. 1 9. 2. they shall be punish'd with eternal confusion , and with bitter reproaches ▪ for , all their secret wickedness and sins shall be revealed , 2 thes. 1. 9. isai. 66. 24. 3. their fellowship shall be with the devil , and his angels for ever , matth. 25. 41. 4. their bodies and souls shall be tormented with horrour , and exceeding great anguish , through the sense and feeling of gods wrath , which shall be poured out upon them for ever , isai 66 ▪ 24. and by reason of their great tortures , their punishment is called hell : fire , a worm , weeping , and gnashing of teeth , and outer darkness . rev. 21. 8. matth 13. 42. isai 66. 24. a corolary , or the advantage , over-plus , or last conclusion . in this , which hath been spoken concerning reprobation , the justice of god in punishing sin doth appear . and from it ariseth gods glory , which is the end of punishment . for this cause also every good christian must in all things propound gods glory , as the end of all his actions , rom. 9. 14 , 15 , 16 , 17. 1 cor. 10. 31. the application of predestination . how to discern , and judge of our own predestination . rules : 1. all the elect in gods good time are assured , and sure of their election in christ to eternal life , rom. 9. 14 , 16. john 15. 5 , 18 , 19. 1 cor. 2. 12. 2 cor. 13. 5. 2. the elect do come to the knowledge of their election by the effects of their election . 1. the effects of election are the testimony of gods spirit , rom. 8. 10. 2 the works of sanctification , 2 pet. 1. 5. to the 10. 3. if any doubt of this testimony , it may be known whether it doth come from the spirit of god , or from her own carnal presumption , thus : 1. by a full perswasion which they shall finde in themselves , for the holy ghost will not onely say it , but perswade them that they are gods children . and the flesh can in no wise do this . 2 by the manner of this perswasion , the holy ghost doth not perswade men that they are elect by reasons drawn from their own works , or worthiness , but by reasons drawn from the free grace , love , and favour of god . and this perswasion doth exceedingly differ from that which satan useth . 3. by the effects of this testimony , or perswasion ; for if this perswasion cometh from the holy ghost , it is lively and stirring . but if it doth arise from carnal presumption , it is a dead and liveless perswasion . for all such as are truely perswaded that they are elected , and adopted children of god , will love god , and trust in god , and call upon god with their whole heart . 4. if the testimony of gods spirit be not so powerfull in the elect , then they may judge of their election by their sanctification , which is an effect of the holy ghost , even as we may judge by heat , that there is a fire , though we see no flame . 5. we may know whether we be predestinate , or elect , or no , by these notable effects of sanctification . 1. by feeling our wants , and by bewailing , in the bitterness of our hearts , our offending of god by our sins . 2. by our continual striving against the flesh , by our resisting and hating the godly motions thereof , and if with grief we do think them burthenous and troublesom . 3. by an earnest and fervent desire of the grace of god , and of the merit of christ , that thereby we may obtain eternal life . 4. by a true esteem of it when we have obtained it , even as a most precious jewel , phil. 3. 8. 5. by our love to christians , to ministers , to brethren , and by our readiness to lay down our lives for them , and with them if need so require , matth. 10. 42 1 joh. 3 16. 6. by our earnest and fervent calling upon god , and that with hearty tears , in the sensible perceiving of those sins which we commit to his dishonour , and therefore may have just cause to think he may be displeased with them . 7. by a desire and love to the coming of christ , and to the day of judgement , that there may be an end of the days of sin , 1 joh. 4. 17. 8. by our flying all occasions of sin , and endeavour seriously to come to newness of life . 9. by our perseverance in such good actions and endeavours , and in such good thoughts as these , even to the last gasp of our lives . luther saith , he that will serve god must believe that which cannot be seen , and hope for that which is deferred , and love god even then when he sheweth himself an enemy , and thus he must remain to the end . 6. if so be that the godly finde all these notable effects of the spirit feeble in them , and their faith weak and faint , yet they must not doubt of their election ; but they must know that god doth thus try them , and therefore they must not be dismayed : for a weak faith is sufficient to engraf them into christ . 7. he that as yet feeleth none of these effects in his heart , must not upon this conclude himself to be reprobate , but he must endeavour by the reading of the word of god , and by the use of the sacraments , and chiefly by fervent and earnest prayer to come to an inward sense of the power of christ drawing him to himself by his spirit , and thus to come to an assurance of his redemption by christs death and passion . 8. no man can certainly say of himself , or of any other that he is reprobate , for god doth oftentimes prefer those to be in his kingdom , which in the sight of men seem to be most estranged from his favour ; and above them also which in outward appearance , and in the judgement of men are the children of the kingdom ; thus were the publicanes and harlots , preferred before the pharisees by christ , matth. 21. 31. and many a man is called even at the eleventh hour . matth. 20. 6. a notable example of this we have in the thief upon the cross ; luke 23. 40 , 43. the uses of this doctrine for instruction be these : 1. there is no justification by works , nor any works of ours that are meritorious . for election is by the grace of god , and therefore justification also . in the work of salvation , grace challengeth all to it self , rom. 11. 5. 2 tim. 1. 9. phil. 1. 29. rom. 3. 24. tit. 3. 5. ezek. 36. 27. rom. 6. 23. 2. hence we learn that judicial astrology , or the foretelling of what men will be by the casting of their nativities is false : for this doth determine such and such men shall be like in life and conversation , whom god in his predestination hath made unlike ; as for example , jacob and esau were born of the same parents , and almost in the same moment of time , and yet they were most unlike in disposition , and had divers events the like we may see in all twins born at the same time . 3. hence we learn that god is most wise , omnipotent , just , and mercifull , rom. 11. 33. eph. 1. 5. here we are advised , 1. to fight against all doubtings & distrust of our salvation , because it doth not depend upon our works , but upon gods grace luke 10. 20. rom. 8. 33. 2. to humble our souls under the mighty hand of god , because we are in his hand , even as clay in the hand of the potter , rom. 9. 20. 21. 3. to give all the glorie to god , as to whom alone it is due , 2 thes. 2. 13. 4. to bear crosses , or afflictions patiently , rom. 8. 29. and that because by this means we are conformed to christ , and made like unto him , phil. 3. 10 5. to do good works , and that because god hath created us in christ jesus unto this purpose , eph. 2. 10. to whom with the son and holy spirit be all glory , honour & praise , now and ever , amen . the end of the sum of divinity . finis . notes, typically marginal, from the original text notes for div a54381e-1390 joh. 17. 3. simplenes of the nature of god . see aug. l. 6. c. 4. de trinitate . gods nature . its immutability . its infinitness . gods wisdom . gods will . quid vult . fieri de nobis , or in nobis . quid vult . fieri a nobis . m. p. pag. 295. * ( i. e. ) v●lendo , velle . nolendo nolle , or penitus nolle . decretun dei non tell it libertatem voluntatis sed ordinat . so m. p. gods omnipotencie . gods glorie . gods blessedness . * {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} notes for div a54381e-3520 the creation . 2 cor. 12. 2. * 2 sam. 14. 17. their knowledge . ministery . of man . the place of his first habitation . his integrity . the fall of angels . their corruption . degrees . punishment . mans fall . the manner of it . the greatness of it . fruits and effects of it . of sin by participation . original sin . the remnant of gods image in the minde after the fall . increase of sin what it is . the remnant of gods image in the conscience ▪ the effects of the impureness of the cōscience by adams fall . the remnant of gods image in the will . actual sin . examples of actual sin of the minde . actual sin of the will and affections . outward actual sin . degrees of sins of commission . tentation . abstraction . * inescation . ( i. e. to take by a bait . conception . the birth of sin . perfection of sin . differences of sin of commission . consent , sin of ignorance . sin of knowledge . presumptuous sin . sin of knowledge with malice . punishment of sin in this life . punishment of sin at the last gasp . election . the execution of the decree of election . gods covenant . the seals of the covenant . covenant of works . first commandment . affirmative part of it . negative part . second commandment . affirmative part of it . negative part of it . idolatry and superstition . effects of hypocrisie . magick ▪ a wicked art . the foundation of magick is a contract with the devil . the covenant with the devil is either secret , or express . divining . necromancy . pythonism . working magick . enchantments . charms . third commandment . affirmative part . an oath . its parts . its form . an asseveration what it is ? oath of maids . negative part . superstitions . palmestry . astrology . m. p. p● ibidem . astrology draws mens mindes from the contemplation of gods providence . effects of the sun & moon . m. p. p. 44 ▪ astrology concerning nativities is wicked . astrologers how they are reckoned of in scripture . fourth commandment . affirmative part . ceremonial sabbath . * how the sabbath is moral . negative part . fifth commandment . affirmative parts . negative part . sixth commandment . the affirmative part . the lawfulness of truces and covenants . m. p. p. 56 m p. p. 58 negative part . duels are unlawfull . the seventh commandment . the affirmative part . rules to be observed in the use of diet . rules for chastity . cautions ●or pre●●rving ●urity . the negative part . fornication what it is . adultery what it is . occasions of lust , what they are . eight commandment . affirmative part . contentation . thriftiness . pledges are not to be exacted . just covenants must be performed . the negative part . of unjust dealing in heart . of unjust dealing in deed . the oppressions in bargaining their kindes , oppression by usury . cautions in use , if it be at all lawfull . punishment of theft . ninth commandment . affirmative part . it is lawfull to labour for a good name by godliness . negative part . how we may judge others . objection ▪ tenth commandment . affirmative part . the kindes of the motions , or thoughts of the heart . the negative part . vses of the law . the covenant of grace . of the sacraments . m. p. p. 73 the ends of the sacraments . m. p. p. 72 * ( i. e. ) though a man hath never used the sacraments . sacraments & sacrifices how they differ . the sacraments are two baptism . the parts of baptism . the lords supper . the degrees of the execution of election . 1. the first degree of the declaration of god's love is effectual calling . the members christ . effectual calling the means of its execution . the hammers by which a stony heart is bruised . the five motions in the heart upon the work of faith . rules to know true faith . the second degree of the declaration of gods love . priviledges by adoption . the third degree of the declaration of gods love . the parts of inherent holiness . illumination . 2. part of inherent holiness , is sanctification of memory . 3 part. sanctification of cōscience . 4. part. sanctificaton of will . 5. part. sanctification of affections . the chief affections . 6. part. sanctification of body . repentance . its fruits . new obedience . parts of self-denial . 1. part of christian warfar . the compleat armour of god . a christians combat . the combatants . confirmation of the souldier , consisting in three things . assaults in the combat . the second assault . the third assault . remedies against unjust anger , against wrath . against covetousness . against the desires of the flesh . second part of self denial . to strengthen patience . afflictions are the godly mens high way to heaven . the profession of christ . continual profession . infirmities in prayer . profession in time of danger ▪ profession of christ , as it concerneth his members . alms. fourth d●gree of the declaration of gods love . glorification . remedies against death . the state osf the elect at the last judgment . the state of the elect after the last judgement . eternal life what it is . perfect glory what it is . the fruits of eternal life , and perfect glory . notes for div a54381e-27570 a cororaly . the decree of reprobation . the execution of this decree . there are three degrees of the execution of gods decree of reprobation . 1. degree of the execution of the decree of reprobation is the acknowledgement of gods calling . 2. degree of the execution of the decree of reprobation is a falling away after calling . 3. degree or the execution of the decree of reprobation is damnation . the exec●●●●n of this decree , in those that are not called , & the state of reprobates whilest they live . their estate when they are dead . their condemnation . the manner of it . a corolary . rule . rule ▪ rule ▪ rule . rule ▪ luthers saying . rule . rule . rule . the uses of this doctrine . the 〈◊〉 of the doc●● of the calling of the ministerie two treatises, discribing the duties and dignities of that calling. delivered publickly in the vniuersitie of cambridge, by maister perkins. taken then from his mouth, and now dilligently perused and published, by a preacher of the word with a preface prefixed touching the publishing of maister perkins his workes, & a catalogue of all such particulars thereof, as are to bee expected. perkins, william, 1558-1602. 1605 approx. 233 kb of xml-encoded text transcribed from 102 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-03 (eebo-tcp phase 1). a09445 stc 19733 estc s102894 99838656 99838656 3042 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, 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(eebo-tcp ; phase 1, no. a09445) transcribed from: (early english books online ; image set 3042) images scanned from microfilm: (early english books, 1475-1640 ; 1149:10) of the calling of the ministerie two treatises, discribing the duties and dignities of that calling. delivered publickly in the vniuersitie of cambridge, by maister perkins. taken then from his mouth, and now dilligently perused and published, by a preacher of the word with a preface prefixed touching the publishing of maister perkins his workes, & a catalogue of all such particulars thereof, as are to bee expected. perkins, william, 1558-1602. crashaw, william, 1572-1626. [16], 52, [8], 127, [1] p. by i. r[oberts] for william welby, and are to be sold at his shop in paules-churchyard, at the signe of the grayhound, imprinted at london : 1605. dedication signed: w. crashawe. printer's name from stc. in two parts; part 2 has a separate divisional title page, "the second treatise of the duties and dignities of the ministerie, by maister perkins", and separate pagination and register. reproduction of the original in the folger shakespeare 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 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creation partnership web site . eng clergy -office -early works to 1800. vocation, ecclesiastical -early works to 1800. 2004-07 tcp assigned for keying and markup 2004-09 spi global keyed and coded from proquest page images 2004-10 judith siefring sampled and proofread 2004-10 judith siefring text and markup reviewed and edited 2005-01 pfs batch review (qc) and xml conversion of the calling of the ministerie two treatises , discribing the duties and dignities of that calling . delivered pvblickly in the vniuersitie of cambridge , by maister perkins . taken then from his mouth , and now dilligently perused and published , by a preacher of the word with a preface prefixed touching the publishing of maister perkins his works , & a catalogue of all such particulars thereof , as are to bee expected . 1 cor. 4.1 . let a man so thinke of vs as of the ministers of christ , and disposers of the secrets of god. imprinted at london by i. r. for willliam welby , and are to be sold at his shop in paules-churchyard , at the signe of the grayhound . 1605. to the right worshipfull sir edward cooke knight , his maiesties attorney generall , and sir thomas heskith knight , attorney of his highnes court of wardes & liueries , and one of his maiesties honourable counsell in the north , two of gods principall attorneyes in the cause of true religion . grace and peace from iesus christ. right worshipfull , giue mee leaue to put you both in one epistle , whō one seruice , one place , one profession , one order , & one religion haue so neerely combined : as you are brethren many waies , and especially in the profession & practise of one religion : so vouchsafe to be ioynt patrons of this little after-birth , this faetus posthumus , of that vvorthy man ma. perkins , now deceased . i send you heere one of the shortest , and one of the sweetest of his treatises : had it been as well brought foorth by me , as it ws begot by him , it had beene a child not vnwoorthy of so great a father : but seeing it is now as a fatherles child , be you the tutors to this orphane , at whose hands orphanes and wards haue euer been well vsed . the father whilst he liued was a shining light in this our church , and beeing dead , is a shining starre in heauen , for he turned manie to righteousnes , and his doctrine will shine in christian churches vvhilst the sunne shineth vppon the earth . the subiect of this treatise is the ministerie , whereof are layde downe the duties & dignities . and well dooth he couple these two together : for some can challenge the dignities of the ministerie , and cunningly cast the duties frō theyr shoulders : others performe the duties but are kept from the dignities dulle belonging to that calling : but as hee that will doe the duties , may iustly challenge the dignities , so he that will expect the dignities , must doe the duties of a minister : therefore in this building , these two beames are in great wisdome well set together by this wise maister builder , and so closelie coupled , as the idle or ambitious man cannot looke at the dignities , but he must withal behold the duties , nor the painful & laborious man see his dutie , but withal shal see the dignitie thereto belonging . and surely ( right worshipfull ) none might better haue written of this subiect then he : for who may more worthily describe the dignities of the ministerie then he , who neither by doctrine nor conuersation , was euer the least disgrace vnto his ministerie ? or who may better challenge the honour of his calling , then he who was euer an honour to his calling ; and vvho might better teach the duties of the ministerie , then hee who so discharged them , as enuie it selfe cannot iustly reproue , and the enemies thēselues cannot but (a) commend : and who may better teach them to others , then he that carefully practised thē in his owne person ? and as none could be a fitter author of this discourse then he , so not many fitter patrons then your selues : not many in your profession better schollers , nor any that better loue schollers then your selues : & you are some of those few in this wicked age , who willingly yield all dignities and due reuerence to such ministers as you see willingly to discharge the duties of good ministers . well would it be with the ministerie of england , ( and the better with it , the better with england ) if all as great as you , vvere as great friends to it as you . and if the papists except , and say how can this be , for that you haue beene persecuters of their priests , let me answere once for you , who often aunswere for many distressed men : they persecute you with slander , that say you persecuted thē , ( but be content to beare your part in popish slanders , with our prince and state , our counsellers & clergie , our parliaments and lawes , for none of these haue escaped these viperous tongues ) for though you haue executed the lawes vpon some of them in your seuerall places , yet not with sharpnes nor seueritie , but with mercifull iustice , and that also not as they were priests , but plotters , practisers , subuerters , and seducers : and as they vvere priests , you sought their reformation , not their ruine . and if they , who can hardlie discharge themselues from beeing priests of baal , haue had but iustice , and that also tempered with mercy , it shewes how good regard you haue , and howe much you esteeme all good and faithfull ministers , which are gods interpreters . in a word , if all our ministers were such as this treatise describeth , or came but as neere it as the author hereof did , & if all our great ones did vse & esteeme good ministers as you do , we should then soone pull the ministerie frō vnder that foote of contempt , with which this prophane age doth daily tread vpon it . the church of rome , who are farre wiser in theyr kinde then the children of light , haue taken other & strange courses to magnifie the clergie . they teach , that the state ecclesiasticall , is so far more excellent then the ciuile , as the sunne is then the moone , & that not in spirituall onely , ( for that we deny not ) but in temporall power , pompe , & estate : and that therefore the chiefe of their clergie , is as farre aboue the mightiest emperour , as the sunne is aboue the moone ; and as the moone borroweth her light from the sunne , so doth the emperour his state and power from the pope . they teach , that the clergie is a state so distinct , & so absolute of it selfe , as it hath not to do with the ciuile state , yea they exempt their clergie , from beeing any vvay subiect to the temporall magistrate . and though their crimes , be neuer so many or monstrous , yet the prince , or ciuile authoritie , hath nothing to do to take notice thereof , much lesse to punnish them : & herevpon great volumes are written , and many acts and decrees are made in theyr cannon law , de exemptione clericorum . they extoll their clergie aboue the temporaltie , allowing the priests both breade and wine in the sacrament , but leauing the laitie bread alone . they make them in their masse mediators betwixt christ & god the father , & creators of their creator and redeemer , when and as often as themselues list . and finally , they send for the most part , all their clergie immediatly to heauen without let , wheras all the temporalty ( except martyrs ) must passe by purgatory . here are great buildings , but on a sandy foundation , goodly castles , but built in the ayre ; if these deuises vvere of god , they would certainly stand , but their long tottring threatens a suddaine fall . contrariwise , our church , or rather the corruption of our church , by auoyding this scilla , haue falne into charibdis , by auoyding one extremitie , haue falne into the other , by taking too much dignity & authority frō our ministerie , & by laying too much pouerty , contempt , and basenes vppon it . it were a worke worth the labour of the wisest heads , to put downe the true meane betwixt both extreames , & vvorth the labour of our noble king , to take order that that meane be kept , without rising to the right hand , or falling to the left . this short treatise may hap to giue som light & directions therein , or at least may encourage & stir vp their harts in vvhose hands it is to doe it : vnder your woorthy names would i haue it see the world , not so much for that i am bound to you both in many priuate and particuler respects , ( though that be much ) as for that i know you both to be of so right and reformed a iudgement in this case , as you would haue none ministers but of sufficient gifts , and vnblameable liues , nor those ministers put to their pensions , or vncertaine salaries , but to haue certaine & sufficient maintenance proportionable to theyr charge , and beseeming the honour of a christian church : god continue you still in that minde , and make many more of the same with you , so should we haue as florishing a church as any christendome hath seene . goe forward in that , & other your religious resolutions , it is the true way to honour both heere and in a better world : stand firmly for the truth , and boldly against the popish enemies thereof , as hetherto you haue done : religion had neuer more cause to thanke you , and all that doe so then now it hath , for her enemies were neuer so insolent since they were our enemies : but if you and others holde on , as in your seuerall places you haue wel begun , and others take the like course , there is hope their insolencies will bee easilie ( if timely ) repressed , and themselues neerest the fall , when they imagine they are in the full . the lorde blesse and assist you in your painfull places , and make you on earth instruments of his glorie , to the good of his church , so shall you be vessels of glory in the kingdome of heauen : and thus commending this little treatise to your reading , and my selfe to your fauour , i take leaue , and will euer rest your worships in the lord , w. crashawe . to the christian reader , and especially to all such as haue any coppies of the workes of maister perkins , or intend any of them to the presse . forasmuch as there hath beene lately signification made , of diuers of maister perkins his workes heereafter to bee printed , in an epistle to the reader praemised before the treatise of callings , and that signification beeing but generall , might peraduenture giue occasion to some , to set out some particulars ( without the consent of maister perkins his assignes ) as imperfectly as are these two bookes , intituled the reformation of couetousnesse , & the practise of faith , iustly and truly ( for ought that i see ) censured in the aforesaid epistle : it is therefore now thought good , to mention the particular treatises , and workes of his , which shall heereafter ( if god will ) be published , for the benefit of gods church : i doe therefore heereby make knowne to all , whom it any way may concerne , that there were found in the studie of the deceased and are in the hands of his executors , or assignes , and preparing for the presse . 1 his expositions on the epistle ●● the galathians . 2 on the epistle of iude. 2 his booke of the cases of conscience . 3 his treatises 1 of wi●chcraft . 2 of callings . all these he had perused himselfe , and made them ready for the presse , according to which coppies by himselfe so corrected , some of them already are , and the rest will be published in due time : and heereuppon we desire all men who haue coppies of these , or any of them , not to offer that wrong to that worthy man of god , as to publish any of their owne , seeing the coppies heereof which are to bee printed , are of his owne correcting : but rather if they can helpe to make any of them more perfect by their coppies , they may therein doe a good worke to the benefit of many , and much comfort to themselues . and further , i doe heereby make knowne , that i haue in my hands at this present , of his workes , taken from his mouth , with my owne hand , heereafter ( if god will ) to bee published , with the allowance of our church , and for the benefit of his children , these particulars . 1 his expositions or readings , on the 110 psalme . 2 on the 32 psalme . 3 on the 11 chapter to the hebrewes . 4 on the 1 , 2 , & 3 , chapters of the reuelation . 5 on the 5 , 6 , and 7 chapters of saint mathew . 2 his confutation of camsius his little popish catechisme . 3 his treatises 1 of imaginations out of genes . 8 , 2. 2 of temptations out of mathew 4. 3 of christian equity out of phillip , 4 , 3. 4 of the callings of the ministerie , out of 2 places of scripture . 5 of repentance out of zephaniah 2 , 1. besides many other particular sermons , and short discourses made vpon seuerall , and speciall occasions : of all which seme are alreadie published by others , and some by my selfe : and all the rest that remaine , as they be the iewels of gods church , so doe i willingly dedicate them to the publicke and generall good . iudging it were a foule sinne in me , or any other , to impropriate to our selues , or our owne priuate vse , the labours of this ▪ or any other learned man , which are in my opinion , parts of the treasurie of the militant church : and as it were wrong to the church , if i should conceale them , so doubtlesse were it to him and his children : if i should publish them for my owne alone , and not for their benefit . if i doe , i thinke it may bee iustly sayd vnto me , or whosoeuer doth so , thy monie perish with thee . and what heerein i haue sayd for my selfe : i knowe i may boldly and safely say , for those his executors or assignes , which haue or had in their hands , any of those which were found in his study : in the publishing of all which , as we doe intend to deale truly with the christian reader , and not to commit any thing to the presse , which hath not either beene written or corrected , by the author himselfe , or faithfully penned according to the truest coppies taken from his owne mouth , and since by others of sufficiency & integritie , diligently perused : so we purpose to referre them to the benefit of the authors wife and children , as much as may be , wishing that vpon this caueat man would not be so hastie ( as some haue beene ) to commend to the world , their vnperfect notes , vppon a base desire of a little gaine , both to hinder the common good of the church , and to defraude the sayd parties of their priuate benefit , to whom in all equity & conscience , it doth principally appertaine : and desiring all , who haue any perfect coppies of such as are in my owne hands , that they would either helpe me with theirs , or rather take mine to helpe them . that by our ioynt powers and our forces layd together : the walls of this worthy building , may goe vp the fairer and the faster . and so i commend them all to gods blessing , who endeuour to commend themselues , and their labours to god and to his church . your brother in the lord. w. c. the duties and dignitie of the ministerie . iob. 33.23.24 . if there bee with him a messenger : an interpreter , one of a thousand to declare vnto man his righteousnes : then will be haue mercy on him , and will say , deliuer him that hee goe not downe into the pit , for i haue receiued a reconciliation . in this chapter and the former , eli●● a holy , learned , and wise young man , hath conference vvith iob in matters of high and excellent diuinitie : the points of his conference are these : from the first verse of this chap , to the 7. verse , is a preface to his speech . from thence to the 13. he repeateth certaine propositions of iob ▪ and reproueth them : frō thence to these wordes , hee instructeth iob in certaine points touching gods dealing with sinners : and those are two . 1 howe god preserueth a sinner from falling . 2 how god restoreth a sinner beeing falne . 1 the meanes whereby god preserueth a sinner , are set downe to bee two principall . 1 by admonitions in dreames and visions . 2 by scourges and chastisements , when the first will not preuaile . and these are layd downe from the 13 verse vnto these words . 2 then followeth the 2. poynt , namely the restoring of a sinner : when both the meanes formerly spoken of haue not preuailed with him , but that through his corruption he is fallen : and concerning this poynt , he handleth these particulers . 1 the remedy and meanes of his restoring . 2 the effect that followeth thereupon . ● the remedy is layde downe in these wordes now red vnto vs , then followeth the effect , which is , that when a sinner is restored by repentance , then the graces of god are plentifully poured vpon him both for soule and bodie : frō these words to he end of the chapter . the intent then of this scripture , is , that god vseth meanes in his mercie to preserue sinnres frō falling into sin , but if they do , thē he in much greater mercy affoordeth them meanes and helps to rise againe . and this is the soule & substance of the words . now , that meanes and remedie is the matter i purpose to speak of , out of these wordes : the meanes then to restore a sinner after a fall , is to raise him by repentance into a better estate then hee was in before , and that is inclusiuely , and by implication taught in this text : but the instrument by whō that great work is to be wrought , is heere in plaine tearmes layd downe to be a minister of god , lawfully called and sent by god , and appointed by his church to that great duty . so that these wordes containe a woorthy description of a true minister , and he is here described . 1 by his titles , which are two , an angell . an interpreter . 2 by his rarenes , one of a thousand . 3 by his office : which is , to declare vnto man his righteousnes . 4 by the blessing that god giueth vpon the labors of this true minister : which is , th●● god will haue mercy vpon the sinner . 5 by his commission and authoritie in the last wordes : god will say , deliuer him that he goe not downe into the pit , for i haue receiued a reconciliation . let vs speake of them in order as they lye in the text , and first of his titles . 1 the first title of a minister of god is , he is called a messenger , or an angell : and not heere alone , but elswhere in the scripture , malachy 2 , 7 , hee is the messenger of the lord of hosts . and in the reuelation , the ministers of the 7. churches are called the angels of those churches . so that it is apparant ▪ a true minister is an angell of god in 〈◊〉 place , & in the other place , the angel of the church . hee is an angell or messenger sent from god to his church . this cōsideration affords matter of much vse . the most of vs in this place (a) are eyther prophets , or sonnes of the prophets . if thou ●e a prophet , thou 〈◊〉 gods angel . if a sonne of the 〈…〉 to be , then marke thy dutie , prophets and ministers are angels in the verie institution of theyr calling . therefore thou must preach gods worde as gods worde , and deliuer it as thou receiuest it : for angels , embassadors , & messengers , carry not theyr owne message , but the message of theyr lords and maisters who sent thē , but ministers carry the message of the lord of hostes , therefore they are bound to deliuer it as the lordes , and not theyr owne . in the first epistle of peter , 4 , 11 , wee are bidde , if any man speake , let him speake , not onely the word of god , but as the word of god. gods word must be spoken , and as gods word ▪ then shew thy faith fulnes to the lord , in discharging thy hands sincerely of that message , which he hath honoured the● to carry . gods word is pure , therefore purely to be thought vpon , and to be deliuered . then let all that are god● angels , and would be honored at his angels and embassadors , thinke it no lesse reason to doe the dutie of gods angels , least as many men 〈◊〉 a good tale in the ●●ling ▪ so the● take away the power and maiestie of gods word , in the manner of deliuering it . the second vse concernes the ministers also : are they gods angels ? therefore they must preach gods word in the euidence and demonstration of the spirit of god : for hee that is gods angell , the spirit of that god must speake in him : now to speake in the demonstration of gods spirit , is to speake in such a plaines , & yet such a powerfulnes , as that the capacities of the simplest , may perceaue not man but god teaching them in that plainesse , and the consciences of the mightiest may feele not man but god , reprooue thē in that powerfulnesse : that this is so , appeares by saint paule . if a man prophecy aright , ( saith the holy ghost ) the vnlearned or vnbeleeuing man ●om● in , he thinkes his secret faults are disclosed and layd open , hee thinkes all men see his nakednesse , and doe reprooue him for it , hee therefore falls downe and saith surely god speakes in this man. in which words , obserue an admirable plainnes , and an admirable powerfulnesse : ( which a man would thinke could not so well stand together . ) first plainnesse , for whereas the vnlearned man perceiueth his faults discouered , it followeth necessarily he must needes vnderstand , and if an vnlearned man vnderstand it , then consequently it must needes be plaine : secondly powerfulnes , in that his conscience is so conu●nced , his secret falts so disclosed , & his very hart so ript vp : that he saith , certainly god speakes in this man. this is the euidence and demonstration of gods spirit : it is thought good commendation before the world , when men say of a preacher , surely this man hath showne himselfe a proper scholler , of good learning ▪ great reading , strong memory , and good deliuery , and so it is and such commendation ( if iust ) is not to be : contemned : but that that cōmends a man to the lord his god , & to his owne cōscience , is when he preacheth so plainly to the capacitie , and so powerfully to the conscience of a wicked man , as that hee thinkes doubtlesse god is within him . art thou therefore an angell of god , then magnifie the spirit of god , and not thy selfe in thy preaching of his word . the next vse is for the hearers , and they are heere taught , that if their ministers be angels sent them from god , then are they to heare them , gladly , willingly , reuerently , and obediently : gladly and willingly , because they are ambassad●rs , reuerently and obediently , because they are sent from the high god the king of kings , and doe deliuer his embassage . god saith , the people must seeke the law● at his mo●th : and good reason , for if the lawe be the reuealed will of god , and the minister the angell of god , then where should they seeke the will of god , but a● the mouth of his angell ? the reason therefore followeth well in that place ● they should seek● the lawe at his mouth , for he i● the messenger of the lord of hosts and this ●●st all christians doe , not onely if their doctrine be pleasing vnto them , but though it crosse their corruptions , and bee quite contrary ●o their dispositions , yea though it bee neuer so vnsauorie and h●rde vnto nature , yet in as much 〈…〉 message from thy god and king , and ●he ●eather the angell or messenger of that god : therefore both he and it must be receaued with al reuerence , & with the very obedience of the hart and soule . and this is the cause why a con●●nient reuerence 〈◊〉 , honour is to bee giuen of all good christians , euen to the persons of gods ministers : ( especially when they adorne their high calling with a holy life ) euen because they are angels of god. saint paule teacheth , that womē ought to be modestly attired in the congregation because of the angels : it is not only , because the holy angels are present ▪ and alwayes beholders of our seruice of god , but euen because the ministers , which are angels and messengers sent from god , are there , deliuering their message and embassage rece●●ed from god : and th●s wee haue the first title giuen to the minister he is an angell ▪ secondly he is an 〈◊〉 , that is , one that 〈◊〉 to deliuer 〈◊〉 the reconciliation , made betwixt god and ma●● i say not , the author of that reconciliation , for that is the godhead● 〈…〉 of the 〈…〉 , for 〈…〉 second person , christ ●esus 〈◊〉 the 〈…〉 for that is the holy ghost , nor 〈…〉 of it , for 〈◊〉 the glad ●idings of the gospell : 〈◊〉 i say he is the ●●●●●preter of it , that i● first one that 〈◊〉 and explane the couenant of grace , and rightly lay downe the meanes how this reconciliation is wrought : secondly , one that can rightly and iustly apply those meanes , for the working of it out . thirdly , one that hath authoritie to publish and declare it when it is wrought : and by these three actions hee is gods interpreter to the people : then he is also the peoples interpreter to god , by being able to speake to god for them , to lay open their wants & nakednesses , to confesse their sinnes , to craue pardon and forgiuenes , to giue thankes in their names for mercies recea●ed , and in a word to offer vp all their spirituall sacrifices vnto god for them : and so euery true minister is a double interpreter , gods to the people , and the peoples to god : in which respects , he is properly called , gods mouth to the people , by preaching to them from god , and the peoples mouth to god , by praying for them to god : and this title sheweth how great and glorious a calling this ministerie is , if it be rightly conceiued . now then for the vse of it . first , if euery true minister must bee gods interpreter to the people , and the peoples to god , then hence we learne that euery one , who either is or intends to be a minister , must haue that tongue of the learned , whereof is spoken in esay , where the prophet saith ( first in the name of christ , as heare the great prophet and teacher of his church , and secondarily in the name of himselfe , and all true prophets while the world endureth ) the lord god hath giuen me a tongue of the learned , that i should knowe to speake a word in season to him that is wearie : where note the weary soule , or troubled conscience , must haue ● word in season spoken to him for his comfort , and that cannot bee spoken without the tongue of the learned , and lastly that tongue of the learned must bee giuen of god : now to haue this tongue of the learned , which esay speakes of ▪ what is it but to bee this interpreter , which the holy ghost heere saith a minister must bee : but to be able to speake with this tongue is , first to be furnished with 〈◊〉 and learning . secondly , with diuine knowledge , as farre as it may by outward meanes bee taught from man to man : but besides these , hee that will speake this tongue aright , must 〈◊〉 inwardly learned , and taught by the spirit of god : the two first he must learne from men , but the third from god , a true minister must be inwardly taught by the spirituall scholler , and the holy ghost : saint iohn in reuelation must take the booke , that is the scripture , and eate it , and when he hath eaten it , then ( saith the angell ) hee must goe preach to nations , tongues , people , and to kings : which was done not that saint iohn had not eaten that booke , in the comming downe of the holy ghost , the very end of whose comming was to teach them spiritually : but that in him christ might teach his church for euer , that no minister is fit to preach , to nations and to kings , vntill they ●a●e eaten the booke of god : that is , till after and besides all the learning that man can teach them , they be also ●●ught by the spirit of god himselfe , and this teaching is it that makes a man a tr●● interpreter , and without this he cannot be , for 〈◊〉 can a man be gods interpreter to his people ▪ vnlesse he kn●we the minde of god himselfe , and how can he knowe the minde of god , but by the teaching , of the spirit of god : indeede we bee mans interpreter by humane teaching , and may interpret the scriptures , truely and soundly , as a humane booke or storie for the increase of knowledge , but the diuine and spirituall interpretation , which shall perce the hart , and astonish the soule of man , must bee taught by the inward teaching of the holy ghost . let no man thinke i heere giue the least allowance to anabaptisticall fancies , and reuelations , which are nothing , but eyther dreames of theyr owne , or illusions of the deuil , for they contemne both humane learning , and the study of the scripture , and trust wholy to reuelations of the spirit ; but gods spirit worketh not but vpon the foundation of the word : onely i teach this , that a minister must be a diuine interpreter , an interpreter of gods meaning . and therfore he must not onlie reade the booke , but eate it , that is , not only haue the knowledge of diuine thinges flowing in his braine , but ingrauen in his hart , and printed in his soule by the spirituall finger of god : and therfore for this end , after all his owne study , meditation , conference , comentaries , & after all h●●mane helps , hee must pray with dauid , open thou mine eyes , that i may see the wonders of thy law . the discerning of those wonders requires a spirituall illumination , and the opening of them requires the tongue of the learned . therefore after all the studie which flesh and blood , and humane reason can yeelde , pray with the prophet , lorde giue mee the tongue of the learned , that i may be a right interpreter of thy holy will. furthermore , inasmuch as ministers are interpreters , they must labour for sanctitie , and holines of life . in esay , the king of assiria is said to be sanctified or set apart to destroy gods enemies . if there be a certaine kind of sanctification necessary for the worke of destruction , then how much more is true sanctification necessary for this great & glorious worke of the edification of gods church ? a minister is to declare the reconciliation betwixt god and man , and is he himselfe not reconciled ? dare he present another man to gods mercy for pardon , and neuer yet presented himselfe ? can hee commend the state of grace to another , & neuer felt the sweetnes thereof in his owne soule ? dare hee come to preach sanctification with polluted lyps , and out of an vnsanctified hart ? moses might not stand vpon the mount in gods presence , til hee had put off his shooes from of his feete . exod. 3. and dare any man presume to come into this most high & holy presence of the lord , vntil he haue mortified his corruptions , and cast off the vnrulines of his affections ? in exodus , the priests are bid to sanctifie the people , and in leuiticus it is sayde , that god will bee sanctified in all that come neere him , but who come so neere vnto god as the ministers doe ? so that it is apparant , ministers doe sanctifie the people , and in some construction , god himselfe : nowe , shall they one way be sanctifiers of the people , another way of god himselfe , & no way of themselues ? surely if it bee so , they are but lame interpreters ; and this is the reason doubtlesse , why vnsanctified ministers , and such as are of a loose conuersation , bestow such fruitlesse labors in the church : many want no learning , no ability to interpret , & yet how few soules doe they bring to god ? some it may bee are conuerted by theyr ministery , that god may shew , the efficacie is not in the person of man , but in the ordinance of god , but fewe doubtlesse ( for ought that we can see ) do teach vs , how god hateth him which will take in hand to reconcile others , himselfe beeing vnreconciled to god. seeing then ministers are gods interpreters to the people , to declare & publish theyr reconciliation with god , & that they cannot be reconciled , vnlesse they be sanctified , and can so hardly be sanctified by the ministerie of an vnsanctified man : let therefore all true ministers of god : first be gods interpreters to their owne consciences , and their owne soules interpreters to god , then shall they knowe more perfectly how to discharge the office of true interpreters betwixt god & his people . and thus wee haue the two titles of a true minister . now it followeth in the text . one of a thousand . heere is the second part of this d●scription , which is by the rarenes , or scarcenesse , of good ministers : which is layd downe in a very strange phrase , namely , that a true minister , one that is a right angel , & a true interpreter , is no cōmon or ordinarie man , but thin sowne , one of many , nay one of a thousand . the meaning heereof is to be conceiued either properly , or figuratiuely : in the figuratiue sence , it is spoken in relation to ministers themselues : in the proper senee , it hath a comparison with all men : the figuratiue and hyperbolicall sence is , that of all the ministers in the worlde , not one of many is a right angel , and a true interpreter : the plaine & proper sence is , that amongst the men of this worlde , there is not one of a thousand which prooues a true minister ; for this poynt let vs examine the truth of it , the reasons of it , and the vse of it . the truth hereof is manifest , by the experience of all ages , wherein it is strange to obserue , how few men of any sort , especially of the better sort , after the calling of a minister : and which is more strange , howe fewe of those that are ministers in name and title , doe deserue these honourable names of an angel , & an interpreter , and the truth is too manifest in common practise , to insist much vppon it , rather therefore let vs see the reasons of it , and they be these principall : first , the cōtempt that lieth on that calling , it being alwayes hated , by wicked and prophane men , because it discouers their filthynes , and vnmaskes their hipocrisie : and their doctrine oftimes is a fretting corrasiue to their conscience , that they cannot welter , and wallowe so quietly , and secretly in their sinnes , as otherwise they would , therefore is it that they spurne both against the calling , and the men , and watch them narrowly , & take hold of their least infirmities , thereby to disgrace them : iudging that to cast contempt on that calling , is to remooue shame from their owne shamefull courses : nor is it possible but that they should thus hate this calling , inasmuch as they hate so deadly both that lawe and embassage which they bring , and that god whose embassaders they are . this hatred and disgrace in the wicked world , was that that caused ieremie to cry , w●e is me , and made him in the seeming of his naturall reason , curse the time that euer he was a prophet , for saith he , i am a man of contention , euery man is at strife and enemity with me . the next reason is the difficulty , of discharging the duties of his calling : to stand in gods presence , to enter into the holy of holiest , to goe betwixt god and his people , to be gods mouth to the people , and the peoples to god : to be the interpreter , of the eternall lawe of the old testament , and the euerlasting gospell of the new , to stand in the rome , and to beare the office of christ himselfe , to take the care and charge of soules , these considerations are so many amazements to the consciences of such men , who doe with reuerence approch , and not with rashnes , rush vnto his sacred seate : this made saint paule cry out , who is sufficient for these things , and if paule sayd who is ? no maruell though many a man say i am not sufficient , and doe therefore drawe their neckes from this yoke , and their hands from this plough , vntil god himselfe or his church doe presse them to it . the last reason is , more peculiar to this of the new testament , namely , want of maintenance and preferment , for them that labor in this calling : men are flesh and bloud , and in that respect must bee allured , & wonne to embrace this vocation , by some arguments , which may perswade flesh and bloud : the world hath in all ages beene negligent heerein , and therefore god in his lawe tooke such strick orders , for the maintenance of the leuits : but especially , now vnder the gospell , this calling is vnprouided for , when it deserues best of all to be rewarded : certainly it were a worthy christian pollicy , to propound good preferments to this calling , that thereby men of the worthiest gifts might bee wonne vnto it , and the want heereof , is cause why so many young men of speciall parts , and greatest hope , turne to other vocations , and especially to the lawe , wherein at this day the greatest part of the finest wits of our kingdome , are imploied , and why ? but because they haue all the meanes to rise , whereas the ministerie , for the most part yeildeth nothing , but a plaine way to beggery ▪ this is a great blemish in our church , and surely i wish the papists , those children of this world , were not wiser in this kind , ( in this point ) then the church of god : the reformation heereof is a worke worth the labour of prince and people , and speciall care is to be had in it , els it will not bee reformed , for doubtlesse had not god himselfe in the old testament , taken such straight orders for the liuings of the leuits , they had beene put to no lesse extremities , then is the ministerie of this age . and this reason added to the other , makes them perfect , and all put together make a reason infallible : for who will vndergoe so vile contempt , and vndertake so great a charge , for no reward : and where there is so great contempt , so heauy a burthen , and so meane a reward , what maruell , if a good minister bee one of a thousand . now let vs make vse of this doctrine : the vse is manifold , and yeilds instructions to many sorts of people : first rulers and magistrats are heere taught , if good ministers be so scarce , therefore to maintaine and increase , and doe all good they can to the schooles of the prophets , to vniuersities , colledges , and schooles of good learning , which are the seminaries of the ministerie : heerein the example of samuell is very worthy to be followed , in whose dayes the schooles of the prophets florished , and euen saule himselfe , though he did much hurt in israell , yet when hee came to the schooles of the prophets , his hard hart relented , hee could doe them no hurt , nay hee p●t of 〈◊〉 robes , and prophecied amongst them : so should all christians princes and magistrates , aduance these schooles , and see them both well maintained , and well stored , the reason is euident and forcible . a good minister is one of a 1000 : if therefore they would haue the number increased , maintaine the seminaries . and againe , if antichrist to vphold his kingdome , the kingdome of sathan bee so carefull heerein , to erect colledges , and indowe them with liuing , to be seminaries for his sinagogue , and vse so great meanes to sowe his rares in the harts of young men , that so they may sowe them in the harts of the people abroad : shall not christian princes bee as carefull , or rather much more zealous , for the increasing of the number of goldly ministers ? shall baal haue his 400 prophets , and god haue his elias alone : great shame must it be to a●ab , or to any king , whose kingdome is in that estate . the iesuits diligence is such in teaching , & the readines of some of their nouices such in learning , ( the deuil himselfe doubtlesse , putting to his helpe withall ) that in three yeares ( as some of them say of themselues ) they proceede in humane learning , and in the fourth , in diuinitie : which if it be so , then it may be a good lesson , for these our schooles of learning , and an inducement to moue all that haue the gouernement thereof , to labour to aduance learning , by all good meanes , and to giue it more speedy passage : and it may shame some that spend so many yeares in the vniuersitie ▪ and yet alas for all that prooue not one of a 1000. in these our schooles are by gods mercy , many young trees planted by the riuer side , of this goodly orchard , which by good ordring and dressing , may prooue goodly trees in the temple of god , & strong pillers in the church , but they are like tender plants , and must be cherished . princes and great men , by allowing maintenance , and the gouernours by stablishing good orders , and looking carefully to their execution , must see that these plants haue sufficient moisture , to growe speedily to perfect ripenes , and that then they be transplanted in due time , into the church and common-wealth : these bee the trees spoken of in ezechiell , which growe by the sides of that riuer , which floweth out of the sanctuary : waters out of the sanctuarie must norish them , and so they growe vnto their perfection : but take away these waters , take away the liberalitie of princes , and good discipline from the vniuersities , and these trees must needes decay and weather : which if they doe , then the small number of good ministers , will bee fewer and fewer , and of one of a 1000 , there will not bee one of 2000. in the next place , ministers themselues are heere taught : first if good ministers be so scarce , then let euery man feare to make them fewer then they bee : euery man therefore for himselfe , labour first for ability , then for conscience to discharge his duty : namely to be an angell , to deliuer faithfully gods embassage , and a true interpreter betwixt god and his people ▪ thus if thou doost , then howsoeuer the number of good ministers is small , yet it shall be nothing smaller for thee . 2 if they bee so fewe , labour to increase them , for the more they are , the lesse burden lieth vppon each particular man , therefore let euery minister by his teaching , and by his conuersation labour , so to honour his calling , that hee may thereby allure and drawe others to a loue and liking thereof . 3 are good ministers so thinne sowne , are there so few of them ? then let all good and godly ministers giue the right hand of fellowship one to another , and ioyne together in loue , & by that meanes arme thēselues against the scorne and contempt of the world : we see they that are of a kinred , or a brotherhood , or any kind of societie , the fewer they are , the more closelie doe they combine , the more firmly doe they holde together against all forraine force : so ought gods ministers to doe because theyr number is so small ; if they were many , lesse danger in their disvnion , but seeing they are so fewe , the more it concerneth them to cut off contentions , and all occasions of debate , and to ioyne hand in hand against these common aduersaries . in the third place , young students are heere taught , seeing a true minister is but one of a thousand , that therfore they bend theyr studies , and theyr thoughts to the ministerie , for they wel know it is an old prouerbe , the best thinges are hard to come by , & certainly there are so few good ministers , because the holy ministerie in it self is so high & excellent a calling : & as it is a shame to the men that there are so fewe good ministers , so it is a cōmendation to the calling , whose honour and excellencie is such , that as wee see heere scarce one of a thousand attaines vnto it , therfore men of the most excellent gifts , are heere inuited to dedicate themselues vnto the most excellent vocation , yea ▪ very reason it selfe would vrge a man to be one of a thousand . 2 and further , as they are to intende this calling as the most rare and excellent , so this must teach them likewise , to hasten to furnish themselues with all good helps and meanes , that they may become true ministers , and able jnterpreters , & not too long to stick in those studies , which keep a man from the practise of this high function : for it is not to liue in the vniuersity , or in the colledge , & to study , though a man neuer so fast deuoure vp learning , but to be a good minister , is that that makes a man one of a thousand . in the last place , hearers are heere taught theyr dutie , first , to respect with reuerence the person , and to receiue with reuerence the message of euery true messenger , seeing it is so rare a thing to find a true minister , for as nothing is more vile or base then an euill and leude minister , ( vvhom christ compares to salt which hath lost his sauour , which is good for nothing , but to bee cast out , & troden downe of men : ) so is there none worthy of more loue , and reuerence thē a holy minister : for as esay saith : theyr very feete are beautifull which bring glad tydings ▪ and we should kisse theyr feete which bring newes of peace : therefore all good christians are to receiue and vse a good minister , as saint paule saith the galathians did him , euen as an angel of god. hast thou then a godly pastor , run to him for conference , for comfort , for counsell , vse his company , frequent his sermons , account him worthy of double honour , thinke it no small or ordinary blessing , for thou hast one of a thousand , and blesse god for bestowing his mercy to thee , which he hath denied to so many others : for some haue no minister : some haue a minister , and yet alas he is not one of a thousand . and further : all men that are fathers , may heere learne to consecrate their children to god in the seruice of the ministerie , considering that it is so rare & excellent a thing to be a good minister : nay that man should thinke himselfe happie , and honoured of god , who may be father to such a sonne as shall proue one of a thousand . in a worde to conclude this poynt , all men must heere learne , seeing good ministers are so scarce , to pray the lorde of the haruest , to thrust out more labourers into his haruest : and for those that are called alreadie , that god would make them faithfull in that high function . and as elisha craueth of elias , that the good spirit may be doubled , and trebled vpon them , that so the number may be encresed . and thus wee haue the truth , the reason , and the vse of this , that a good minister is one of a thousand . it followeth . to declare vnto man his righteousnes . heere is the third part of the description of a minister , that is , by his office , to declare vnto man his righteousnes : that is , when a poore sinner , by his sinnes ( the foulenes whereof he seeth , and the burden whereof he feeleth ) is brought downe , as it were to the very gates of hell , when this sinner by the preaching of the lavve , is brought to a true sight of this misery : and again , by preaching the gospel , is brought to lay hold on iesus christ , then it is the proper office of a minister to declare vnto that man his righteousnes . namely , that though in himselfe he be as ill , & as foule as sinne can make him , & as the law can discouer him to be ; yet in christ he is righteous , & iust , and by christ so iustified , as hee is no more a sinner in the presence & account of god : this is the righteousnes of a christian man , this is the iustification of a sinner . and to declare this righteousnes to him that repents and belieues , is the proper dutie of a true minister . in the acts , paule saith of himselfe , that he witnessed to the iewes , & to the gentiles , the repentance towards god , and fayth towards our lord iesus christ. in vvhich words is layde downe the complete dutie of a minister ( as he is a publick angell or interpreter , ) first , to preach repentance , which a man must performe to god , whom by his sinnes he hath grieuously offended ; secondly , to preach faith in christ , and free forgiuenes , and perfect saluation through that faith in christ , to all that shal truly belieue in him . and after both these , followeth that which is heere spoken of , which comprehendeth both the former , namely , to declare vnto man his righteousnesse . so that in these words , are inclusiuely laid downe , these poynts of a ministers calling : first , a true minister may & must declare vnto a sinful man where righteousnesse is to be found , namely , in iesus christ the righteous . secondly , how that righteousnes may be obtayned , namely , by dooing two duties ; first , by denying & disclayming his owne righteousnesse , and that is doone by repentance ; secondly , by clayming & cleaning to christs righteousnes , and that is done by fayth . thirdly , a true minister may and must declare this righteousnes to him , that is , first publish and proclaime it , that it is ready to bee bestowed on euery sinner , which will thus apprehend it , and that it is able to iustifie and saue him : secondly , beside a bare publication of this iustification , hee must ( as paul did ) witnesse and testifie it to the conscience of the sinner , that it is as certainly true , as god is true . for as a witnesse in doubtfull cases is called , that by his testimonie hee may cleere the truth , so when the consciences of poore sinners are wauering and doubtfull what to belieue , when they doubt of this righteousnesse , then is a true minister as a faithfull witnes of god to auerre and testifie this truth , from his owne conscience , knowledge and feeling , of the infallible certaintie of gods promises , vnto the doubtfull and distressed conscience of the sinner . thirdly , besids declaration and testification , he is to maintaine this truth , and this righteousnesse , ( if the sinners conscience be yet not quiet ) against all gainsayers , against the power of darknes , and all the gates of hell : that this is true and perfect righteousnesse to him that apprehends it , as afore is layd downe : and this is so infallible to euery soule that repents and beleeueth , that the minister may assure it to the conscience of the sinner in the word of truth , and in the name of god , and may call to witnes all gods saints , and all his holy angels , and may pawne vnto him his owne soule vpon it , that it is most true , that this is true , perfect , and all-sufficient righteousnes . thus we see in some measure , what it is to declare vnto a man his righteousnes . and this is the peculiar office of a minister of god , and this is the height and excellencie of his office . in the want of godly ministers , i confesse that godly christian men may one helpe another in the performance of these duties , and that with profit , but it is the proper function of a godlie minister to doe it , and the promise and blessing belongs properly to him : as the consciences of all penitent sinners , will testifie in this case : let dauids serue for many , who when he was cast downe euen to the mouth of hell , by that fearefull discouery , of his two hideous sinnes by nathans preaching , & when the faith of his soule , beganne to wrestle against hell , and striue against dispaire , and to apprehend the mercy of god in christ : then i say , could not the testimonie , of all the men in the world , haue giuen him that ioy , comfort and assurance , that nathan did , when hee said in the word of a prophet , and of a true minister , god hath taken away thy sinne , thou shalt not die : what did nathan heere , but declare vnto man his righteousnes : what did nathan heere , but the duty of euery true minister ? if this be the office and duty of a minister , and if such be the height and excellencie of his office let vs see then what vse we may make of it . first , concerning the ministerie : it first discouereth how nakedly , weakely , and insufficiently , the popish church doth declare vnto man his righteousnesse , who will let a man seeke it in himselfe , where alas it is not : for paule himselfe testifieth , that his desire is that he may bee found out of himselfe , & in christ , & yet certainly if euer man had righteousnesse of his owne , worth trusting to , paule had : this is the cause why so many of that religion , find not that righteousnesse , which will pacifie , and satisfie their consciences , when they come to die : and why so many of them , whē it coms to the pinch , do then go out of themselues , and with vs doe seeke for this righteousnesse in christ , where both assuredly , and sufficiently it is to be found . then for our owne ministerie , heere they are taught : first the true manner of teaching , and declaring righteousnesse , namely this , not to preach the law alone , or the gospell alone , as some vnaduisedly doe ( but both without profit ) but both the lawe and the gospell : the lawe to breede repentance , the gospell to worke faith , but in order : first the lawe to breede repentance , and then the gospell to worke faith and forgiuenes , but neuer before . secondly , they are taught to bee holy : to bee sanctified and reconciled themselues , for it is thy office to declare vnto man his righteousnesse , and not thy own to thy selfe : and how canst thou be a true witnes to testifie betwixt god , and the soule of a sinner , when thy owne soule knoweth not , nor feeleth the truth of it ? certainly such men a●e but lame witnesses betwixt god , and the sinners soule . dauid saith to the sinner , i will instruct thee in the way wherein thou shalt goe : but he first of all in the same , sets downe his owne experience , in a large story of his owne repentance , and of gods mercy on himselfe . and though god sometime doe satisfie , and saue the poore distressed soule of a sinner , by the testimonie of such men , to teach vs that the vertue is not in the men , but in the truth of gods couenant : yet alas how fewe are they , to teach vs how pleasing it is vnto him , when a minister is a declarer of that righteous to others , which he first hath himselfe , and is a witnes of truth to others , which he first knoweth in his owne experience . thirdly , the consideration of this high excellencie of their calling , must arme all true ministers against the scorne and contempt of the world , which by wicked men is cast like dust and mire into the face of ministers : let this suffice them , they are the men that must declare vnto man his righteousnesse , euen he that scornes and contemnes the ministerie , he hath no righteousnesse in him , vnlesse , it be by the meanes of a poore minister : then doe thou thy duety , and he that mockes thee , hath cause to honour thee : and let this encourage students to consecrate themselues to the ministerie , for what calling hath so high an office , as this , to declare vnto man his righteousnesse ? and assuredly how euer in this wicked world , thou art little accounted of ( for if it did not so , it were not wicked ) yet thou art honored in the harts of all gods children , and euen in the consciences of some , whose tongues doe smite thee : and the soules of thousands , when they die shall blesse thee , who in their liues cared not for thee : and the deuill himselfe doth enuy , & the holy angels themselues doe wonder at the excellencie of thy calling , in that thou hast power to declare vnto man his righteousnesses . in the next place , hearers may heere learne : first if their righteousnesse , bee thus to be declared as afore , then if they will haue it , they must seeke it as it may bee found , namely both in the lawe , and in the gospell , and not in the gospell alone : and first in the lawe , then in the gospell , for he must neuer looke to tast ▪ the sweetnes of the gospell , which hath not first swallowed the better pills of the lawe : if therefore thou wouldst bee declared righteous by the gospell , bee content first to bee pronounced miserable by the lawe : if thou wouldst be declared righteous in christ , then be content first to bee pronounced sinfull and vnrighteous in thy selfe : secondly , all men may heere learne , how they are to esteeme of gods ministers , and what reuerence and obedience is due to their persons , and their doctrine : these are they which must declare vnto thee thy righteousnesse , if thou hast any : art thou beholden to him , who when thou hast lost a iewell ( which was all thy wealth ) can tell thee where it is , and helpe thee to it againe ▪ or to him , who when thy cause is in triall at the barre , will pleade it for thee ? or to him , who when thy health is lost , can tell thee how to get it againe ? then behold how thou art beholden to a godly minister , who when adam had lost both himselfe and thee , that iewell of righteousnesse , which was and is the whole wealth of thy soule , can truly tell thee where it is , and howe it is to be had againe : and who when the deuill haleth thee to the barre of gods iustice , to receaue triall for thy sinnes , can drawe thee there such a declaration , as the deuill himselfe shall not bee able to answere ? and who when thy soule is sicke to death , & euen to damnation , can heale the deadly wounds thereof . a good minister therefore is worthy ( as the apostle saith ) of double honour , whose duty we see is to declare vnto man his righteousnesse . and to conclude this point also , the consideration of the height of this office of a minister , may encourage fathers to dedicate their sonnes to this holy calling : for the phisitions care for the body , or the lawyers , for thy cause , are both inferior duties , to this of the minister . a good lawyer may be one of te●●e , a good phisition one of 20. a good man , one of 100. but a good minister is one of a 1000. a good lawyer may declare the true state of thy cause , a good phisition may declare the true state of thy body . no calling , no man can declare vnto thee thy righteousnesse , but a true minister . and thus wee see the office or function of a minister . now followeth the blessing . then will he haue mercy vppon him . the fourth generall part of this discription , is the blessing which god giueth to the labours and function of a true minister : then that is when a man by the preaching of the lawe , is brought to true humiliation and repentance , and by the preaching of the gospell , to true faith in the messias , then wil hee ( that is , god ) haue mercy on him ( that is , on the penitent and beleeuing sinner . ) behold heere the admirable simpathy , and the cooperation of god , and the ministers office . man preacheth , and god blesseth : man worketh on the hart , and god giues grace : a minister declares vnto man his righteousnesse , and god saith so be it , he shall be righteous : a minister pronounceth mercy to a penitent sinner , and forthwith god hath mercy on him . heere we see the great and glorious account which god makes , of the word of his ministers , by them truly taught and rightly applied , namely , that he as it were tieth his blessing vnto it , for ordinarily till a man knowe his righteousnesse , by the meanes of an interpreter , god hath not mercy on him , but as soon as he doth knowe it , then as wee see heere god will haue mercy on him , and wil say , deliuer him &c. this is no small honour to ministers , & to their ministerie , that god himselfe giues a blessing vnto it , and worketh when they worke , and as it were stayeth waiting , when they declare vnto a man his righteousnesse , and then hath he mercy on him : so powerfull and so effectuall , is the word spoken by a minister of god. this is that which christ auoucheth , whatsoeuer you binde in earth , shall be bound in heauen , and whatsoeuer you loose in earth , shall bee loosed in h●auen . will you knowe the meaning heereof ? read saint iohn , whose sinnes soeuer you remit , they are remitted , whose you retaine they are retained : will they haue the meaning of both : read esay , god destroyeth the tokens of sou●● sayers , and makes v●sards , and astrologers fooles , ●●●neth worldly wisemen backward , and makes their knowledge foolishnes : but he confirmeth the word of his seruants , and performeth the counsell of his messengers . thus god bindeth and looseth with them , remitteth and retaineth with them , by confirming their word , and performing their counsell for example . a true minister seeth a sinner hardned in his sins , and stil rebelling against the will of god , he therefore declareth vnto him his vnrighteousnes , & his sinne , & denounceth vnto him , the miseries & curses of gods iustice , as due vnto him for the same , heere he binds on earth , here he retaines on earth , this mans sins are likewise bound and retained in heauen . on the other side , he seeth a man peniten● , and belieuing , hee pronounceth forgiuenes of sins , & happines vnto him for the same , he looseth him from the band of his sinnes , by declaring vnto him his righteousnes , this mans sinnes are likewise loosed & remitted in heauen , and god himselfe doth pronounce him cleere in heauen , when the minister doth on earth . thus god confirmeth the word of his seruaunts , and performeth the counsell of his messengers . the vse of this doctrine is first for rulers , and great men of this worlde , this may teach them to be nursing fathers , & nursing mothers vnto the church , whose authority they see is so great ouer them , as that their decree stands ratified in heauen : therefore though their place be great , & they be gods vpon earth , yet must they withall acknowledge , that in iustifying a sinner , in interpretation , in declaring vnto man his righteousnes ; in binding & loosing , their power also is immediate from god , & aboue theirs , and they themselues , as they are men , must submit themselues to this powerfull word of the ministers , to be taught by it , and to be reconciled by meanes of it , and highly must they receiue it , for though a man speake it , yet is it the word of god : this is to licke the dust of christs feete , which the porphet speaketh of : not as the pope would haue it , to hold the stirrop , and lead the horse , and hold the water to the pope , to kisse his toes , to hold their kingdoms of him , as tenants at will , or by curtesie , but reuerently to acknowledge the ordinance to be gods , the function and duty to be high and excellent , to acknowledge the power of their keyes & censures ( being rightly applied ) their promises & their threatnings to be as from god , and to submit to them accordingly . secondly , ministers themselues here must learne , when they take the word of reconciliation into their hands and mouthes , to call to mind whose it is , euen the lords , and that hee worketh with them , & hath the greatest hand in the work , and that therfore they must vse it in holy maner , with much feare & reuerence : it is not theyr owne , they may not vse it as th●y list . and lastly , hearers are heere taught , first ●o see how mad such men be which carelesly ●nd fildome heare sermons , but vpon any oc●asion fly to wisards and charmers , which are ●he deuils prophets : for see the difference of ●hese two , the wisard and charmer hath socie●ie with the deuill , the preacher with god , the ●harmer hath his calling from the deuill , the preacher his from god , the charmers charme 〈◊〉 the deuils watchword , when he charmeth the deuil doth the feare ▪ the preachers doctrine is gods watchword , when hee truly applyeth it , god himselfe ratifieth and makes it good : wherefore let all men feare to haue thus to doe with the deuill , by seeking to his slaues , & let them draw neere to god , by entring into fellowship with his holy prophets , and godly ministers . and further , if when they preach , & thou belieuest , then god hath mercy on thee , then learne what reuerence they and theyr word is worthy of , which is thus accompanied vvith gods mercy and forgiuenes : and then learne to heare the word with feare and trembling , for it is gods word , and not theyrs : & when a true minister sayth vnto thee , on a true ground , i denounce thee a sinfull man , and vnder the curse , or i declare thee to be righteous , and a child of grace , it is all one , as though god from heauen had said so vnto thee . if any man aske ; but is it not as good if anoth●● man pronounce forgiuenesse vnto mee vpo● my repentance ? i aunswer , yes vndoub●edly if it be in extraordinary times or places , wh●● there are no ministers : for otherwise , cer●ainly this blessing is principally tyed vnto the ministers calling ; for it is not sayd of any priuate mens calling any where in the scripture ▪ as it is heere said of the ministers . if an angell , an interpreter come to a man and declare vnto him his righteousnesse , the●● ( marke the conexion ) then will god ha●● mercy on him , and will say , deliuer him , &c. whence comes this blessing ? from this promise of god. if then other callings will challenge ordinarily the same blessing , then must they haue the same promise . besides , other christians being priuate men , though they be sanctified , & haue a good measure of knowledge , yet haue they not the same spirit of discerning that godly ministers haue : nor can so fully and truly iudge , when a man hath repented , when not ; and therefore cannot so trulie pronounce the sentence of the law or gospell , nor haue they abilitie ordinarily by their good conference , and christian counsel , to con●●rt a soule , but to confirme one conuerted : but that power ordinarily belongs to the publick ministery of the word , therfore it followeth , that ordinarily they haue not the power to pronounce the sentence of binding or loosing vpon any man : i cōfesse , in times or places , where no minister can be had , god blesseth the labours of priuate men , that haue knowledge , somtimes euen for the conuerting of a man to god , & for comforting him at the howre of death , and giues a vertue and power to that sentence which they shal pronounce one vpō anothers repentance : but as this is extraordinary , & in the want of ordinary ministers , so in that case a priuate man of knowledge & godlines , is made a minister for that time to himselfe , or to another , euen as a priuate man in cases of extreame danger , when no magistrate is present , is made a magistrate himselfe to defend his owne life . so then as in vvant of a magistrate , the sword of the magistracie is put into the hand of a priuate man : so in the want of ministers , the keyes of the ministerie are committed and put into the hands of priuate men , ( as in dayes of persecution ) that then they may vvith comfort admonish and aduise : and with power pronounce mercy and forgiuenes one vnto another , vpon theyr true repentance . yet alwayes remember that in so dooing , a priuate man is as a minister for that time , and in that case : but ordinarily , ( and alwayes in setled churches ) this power pertaineth to the ministerie , & is theirs alone by ordination ; and to them belongeth the promise and the blessing , that when hee hath declared to a man his righteousnesse , then god will haue mercie on him . and thus wee see also the blessing of god vpon the function of the ministerie , and conexed thereunto by the mercifull dispensation of god. it followeth . and will say , deliuer him that he goe not downe into the pit : for i haue rece●ued a reconciliation . the fift and last part of this description is , the commission and authority giuen vnto him , which is so great , as neuer was giuen to any creature , and is thus , when a minister of god hath declared vnto man his righteousnes , hath brought him to the state of grace , and god in his fauour hath had mercy on him ; then god saith to the minister , deliuer that soule from hell , for i haue pardoned him in christ , i am reconciled to him . in which words , authoritie is giuen to a minister of god to redeeme a man penitent , from hell & damnation : not that he is the meanes of working out this redemption , for that wholy and onely is christ himselfe ; but hee is gods instrument , and christs instrument , first , to apply those meanes vnto him : secondly , to pronounce his safety and deliuerance when these means are vsed . here is the principall honour of all belonging to that calling : and it is the greatest that euer was vouchsafed to any creature . man 〈◊〉 angell : for it is a plaine commission to goe and deliuer such a man from the power of hell , & to redeeme him into the state of gods children , and to make him heyre of heauen : angels ne●er had this commission ▪ they are messengers sent out for the good of those whom ministers haue redeemed , and they haue brought many comfortable messages vnto them : but it was neuer said to any angell , deliuer that man that he goe not downe 〈◊〉 the pit , as it h●●r● is saide vnto a minister : nor any men but ministers haue this cōmis●ion . to some callings god saith , work● thou for man , build him houses , prouide him sustenance ; to the phisition , heale that man , to the lawyer , do that man iustice , to the souldier , fight for him , to the magistrate , defend him , to the king , gouerne him , and see that euery one doe his dutie : ● to none but to the minister dooth he say , deliuer him that he goe not down into the pit . if this be so then for the vse , first ministers must learne heere , that if they will haue the honour of redeemers , then must they doe the dutie of redeemers , they must pray earnestly for the people , for that is one meanes whereby they redeeme men . they must say with samuel , god forbidde that i should cease to pray for you : they must mourne for the impenitent , vvhen they will not turne to god. so did dauid his eyes gushed out with riuers of waters , because men kept not gods law . and ieremie , who w●shed a fountaine of water in his eyes ▪ that he might weepe for the sinnes of the people ▪ they must priuatly conferre , ●●site , admonish , and rebuke ▪ and principally they must preach , and that in such good manner , and in so diligent measure , as that they may redeeme and winne soules , and the end that they must ayme at , must be to winne soules . some preach for feare of the law , to auoyd censure or punishment , some for fashion sake , that they may be like to others , some for ostentation sake , to win credite and prayse , some for ambition , to rise in the world : all these forget theyr cōmission , which is , deliuer him from hell . this should be the end of their preaching , to deliuer a soule from hell , and what should commissioners doe , but execu●e theyr commission ? high com●issioners are worthy to be low commissioners , or rather ▪ no commissioners , if they will not put it in execution . it is therefore lamentable to see , that some by not prea●hing , s●me by vaine preaching , show that they intend any thing , rather then the winning of soules to god. let then all good ministers so preach , as they may say with esay , behold lord heere am i , & the children whō thou hast giuen me . and that they may returne theyr commission thus : whereas thou o lorde gauest mee this people , and had me deliuer them , that they goe not downe into ●ell , lord i haue doone it , it is the thing my soule aymed at , with all my desire and endeuour : and by thy mercy i haue effected it accordingly . and the rather must all christian ministers seriously intend the sauing of souls , inasmuch as antichrist doth so earnestly seeke the destruction of soules , by winning them to his synagouge . the turke spares no labour , no cost , to infect young chyldren of christians with his impure and blasphemous superstition . the pope and his vassals , ( especially iesuits ) vse al means , deuise many stratagems , spare no cost , nor labor , to seduce & inueagle young men , and the best wits . surely theyr care and policie heerein is admirable , and yet alas , when ( like the pharisies ) they haue compassed sea and land to make a proselite , they make him like themselues , the child of hel . and they are so farre from hauing any commission from god to doe this , or any blessing promised , as contrariwise god forbids them , and his curse lyeth vppon them for so dooing . shall they be so diligent to destroy soules without a commission , and incurre gods curse for theyr labour , and shall not christian ministers , be much more diligent to winne and redeeme soules , hauing so large a commission for the purpose , and so great a blessing promised thereunto ? in the next place , this doctrine hath vse to the hearers . first to let them see the excellencie of this calling , which hath a comission and power to redeem them frō hell & damnation , & what honor is due vnto it , & to let the wicked man see ( which any way abuseth eyther the persons or the function ) howe base & vnthankful men they are , to recōpence euill for so great a good , & therfore no maruell thogh euil do neuer depart frō the houses & families of such men : and further , to encourage all men to giue thēselues to god in this great calling , for see here what they are , euen the high commissioners of god. vvee haue in our estate , a power delegated to certain men of worth , & it is called the high commission , because they haue power to do great things , and that man thinks himself happy , who can bring his son to this , to be thought fit to be one of this commission : but behold heere a higher commission , a commission from god , to redeeme soules from the power of hell , & the deuils clawes , this is indeed a high commission , and so high as this , was neuer granted out of the court of heauen to any creature but to ministers : they therefore are the high commissioners of the high god. is it not then an honor & happines vnto thee to bring thy sonne to this estate ? and lastly , this must teach all hearers , their dutie to gods word , namely , to submit them selues vnto it : for if the minister haue a commission to redeeme thy soule , it must be by the word and holy discipline . therefore thy dutie is to heare gods word patiently , to submit thy selfe vnto it , to bee taught and instructed , nay to be checked and rebuked , and to haue thy sinnes discouered , & thy corruptions ript vp . if thou wouldst haue thy cause succeede well , thy lawyer must discouer the weakenesses of it , if thy body to be cured , thy phisition must purge the corruption of it ; so if thy soule be to be redeemed , thy minister must see the weakenes , and purge the corruptions of it , & though his doctrine be harsh , and hard vnto thy nature , and the discipline of the gospell seem rough vnto thee yet must not thou rage and rebell against it , nor hate , nor rayle at his person , but submit thy selfe vnto it , for it is the message and ministerie of thy saluation : if otherwise , thou doost indeed a great wrong to the minister , for thou frustratest his commission , but alas , a far greater to thy selfe , for thou frustratest thine owne saluation . finis . the second treatise of the duties and dignities of the ministerie , by maister perkins . to the right worshipfull and reuerend iudges , sir iohn sauile knight , one of the barons of his maiesties exchequer : and sir christopher yeluerton knight , one of the iudges of his maiesties court of kings bench , the late worthy iudges of our northeren circuite . the spirit of wisedome , zeale and courage be multiplied . right worshipfull , it is sayd in other nations , and written in some of their bookes , that there are three disgraces of the english nation : the ignorance , or ( that i may so call it ) the vnlearnednes of our gentry and nobility , the be●gery of our poore , and the basenes of the body of our ministery . the first blot , our nobilitie and gentrie haue well wiped off , since the first daies of blessed queene elizabeth , partly by studie at home , partly by trauell abroade , and i hope they will doe it more and more : the second hath beene well l●ssened by good lawes of late , and wou●d be more , if the execution were as good as our lawes bee , and it were much honour to our nation , and more to our religion , if it were quite taken away : for he that tells vs there shal be poore euer with vs , saith also , there shall not be a begger amonst vs ; if there were no poore , what should become of charitie : for it is charitie to relieue pouertie , not to maintaine beggery : pouerty may be a crosse , but it is no curse : but beggery is a fearefull curse , threatned on the enemies of god : and dauid saith not , bee neuer sawe a righteous mans child poore , but that he neuer sawe him begge his bread . the dayly cries in our streetes , cry for yet further reformati●n heereof , that the impotent poore may be sufficiently prouided for , that he neede not , and the s●urdy begger compelled to worke , that hee may not bee suffred to begge . happie you , or whosoeuer can haue a hand , in effecting this blessed w●rke , wee , who can doe little else shall pray for it , and for them that labour in it . but now f●r the third , i feare none but the very hand of god , can wipe out that staine from our church : the bas●nes of the generall body of our ministerie , whence is it , but either from the vnworthin●sse or pouerty thereof : and the vnworthines thereof , whence is it but from the pouerty , and base maintenance of our ministerie , which was once robbed by the abbies , and after worse by some in our owne state : and popery that stands so much vpon non dimittitur peccatum nisi restituator ablatum , yet for all that , would not restore vnto the church her tenthes againe . but as popish abbies stole them , so a popish state kept them , and to their shame some of th●se good professors of our religion , haue restored such as were in their bands , and there is hope that all our professors , ( vnlesse they care not to be accounted hipocrits ) will make some conscionable restitution . we doe not craue that they wold with zacheus restore ●oure●old ( though it is apparant , that the tenthes were got from vs in old time , by most false and forged cauillations ) we onely craue our owne , we would aske no more , nor willingly take lesse : for our whole dutie is still required , then why should not our whole due be payd . and yet that the world may learne of vs contentednes , as well by our practise as our doctrine , we would for the present , take in good part , and rest contented with a part of our owne , and some competent portions out of the impropriations , ( proportioned to the quantitie ●f the charge imposed , and the gifts and paines required ) would for a time bee a reasonable satisfaction to our ministerie , vntill our state found it selfe , either better enabled , or more straightly tied in conscience to full restitution . but as i sayd , this is a worke of god himselfe , f●r if man could doe it , so many parliaments would not haue slipt it , but some of them would haue ete●nized it selfe , with this honorable name to all posterities . the parliament that restored impropriations , but till that , or some other course ( as good ) be taken , it is both vnseasonable , and vnreasonable to complaine of the ignorant , or to c●aue a learned ministerie . for shall the oxes mouth be mousled , which treads out the corne , or shall a man goe to warre at his owne cost ? and hath not god ordained ( marke it is his ordinance ) that those who teach the gospell , shal liue of the gospel ? but alas , how shall the ministerie of england liue of the gospell , when my small experience can showe , that in one corner of one county of this kingdome , wherein there are some 150. parishes , or parochiall chappell 's , almost a 100. of them , ( if not a full 100 ) are impropriate , and amongst them i can showe the most parishes haue but 10. pound or thereabouts , some 8. li. some 6 , li. some 5 , li. some 4 , pound , some not 4 , pound yearely liuing for the minister , and those impropriations worth some 300 , pound , many 200 , pound , almost all 100 , pound , per an : yea there is one worth 400 , pound , per an : where there were but 8 , pound left for the minister , vntill of late with much adoe , 10 , pound more was obtained for a preacher , and so there is out of 400 , pound , 8 , pound shared for a minister , and 10 , pound carued for a preacher , in that parish where there are 2000 , communicants . of all the rest , the crowne hath some 100 , pound rent , or not so much , and the remainder of 280 , pound ( being a rich liuing , for a worthy learned minister , a competent liuing for 2 , and more then some 7 , painfull and able ministers 〈◊〉 ) i knowe not what becomes of it , vnlesse it goe to the feeding of kits and cormorants . are not these goodly liuings for learned men , and may not wee expect a learned ministerie , where there is such maintenance ? and i hartely wish that other countries , be not able to showe the like presidents ▪ haue the rather made relation heereof , that our high court of parliament , may see how great cause they haue , to goe forward with that motion already by them made , for the establishing of a learned ministerie . but if they bring it not to passe , what then remaineth , but to hope that the great god of heauen , will put into the hart of the god on earth , our noble king ( into wh●se hands he hath put the sword of soueraigne authoritie ) an irreuocable and vnresistable , resolution to execute his supreme power , for the reformation of this euill , which ( as maister perkins saith in this treatise ) may well be called the kings euill , for it will hardly be healed , but by the will and powere of a king . in the meane time , this treatise of that worthy man , may be a motiue to our zealouse professors , who haue any impropriations in their owne hands , to excite and prouoke them to a conscionable restitution , in whole or in part , as their estates may beare , or their conscience shall mooue them . for heerein are layd downe and mixed together , both the duties to be done by faithfull ministers , and the dignities due vnto them for their duties : and so seeing the dignities of that calling to bee most honorable , and the duties so chargeable , it cannot but grieue their christian harts to see the maintenance so miserable . this treatise i first of all send to you , and vnder your names to the world , and to you first , for as i am sure you loued the author , and honored those excellēt gifts of god in him , so you cānot but accept this after birth of his , ( as a fatherlesse child for the fathers sake ) . and for my selfe , ( to conceale all personall and priuate respects ) in the name of many thousands in the northeren countries , i praise god for the good done in those parts , by your painfull courses , and religious care , not doubting , but if your selues , or the like be imployed there , to asist our honourable and religious lord president , that the multitude of popish priests there lurking , will bee daily lessened , the number of painfull preachers augmented , poperie put d●wne , and the gospell maintained more and more . which blessing god grant to that and all other countries of this kingdome , for his mercies sake : & giue vnto you & all others in your place , the spirit of courage and constancie , in these declining daies , that beeing faithfull in your great charges , vnto the end , you may receiue the crowne of life : for which he hartily prayeth , who will euer rest your worships in the lord , w. crashawe . a treatise of the dignitie and dutie of the ministrie . esay 6.5 . then i said , woe is me , i am vndone , for i am a man of pollut●d lips and dwell in the midst of a people of polluted lips : for my eyes haue seene the king and lord of hosts . 6 then flewe one of the seraphins vnto me , with an hotte coale in his hand . 7 which he tooke from the alter with the tonges : and touched my mouth and saide , loe this hath touched thy lips , & thy iniquity shall be taken away , and thy sin shall be purged . 8 also i heard the voice of the lord , saying whom shal● i send , & who shal go for v●●●hen said i , here am i , send me : and he saide goe . in the fiue former chapters are contained such sermōs , as the prophet had made vnder vzziah king of iuda : at this chapter begin such as he preached in the raign of iotham , & so forward : but before he either preach or prophecie of any thing , in king iothams dayes , or his successors , the lord in this chapter giues a new cōmission to the prophet , & a new confirmation to this calling : the old king in whose daies esayah was first called being now 〈◊〉 , and an other succeeding him , god with the new king , reneweth the calling and cōmission of the prophet : wherin god doth not giue him another calling , for one calling to the office of the ministery is sufficient : but he confirmeth the calling formerly giuen , by repeating & ratifying it . and this god did to easy , not as he was an ordinary , but an extraordinary prophet : for ordinary ministers need no renouation of their calling , nor any newe signes of confirmation , but extraordinary prophets , who come in extraordinary maner , & to do many extraordinary workes , god in his wisdom wil haue their calling confirmed , againe , and againe , & that by very extraordinary meanes . out of which practise of the lord , we learn , how great cause we haue to doubt those men to be either fantasticall or worse , who pretend extraordinary callings in these daies , and yet scarce can shew vs any good signes of an ordinary , much lesse of an extraordinary motion : for if in those dayes , when such courses were more common , god will haue his extraordinary prophets caling to be renewed & confirmed , againe and againe , then certainly in these dayes , we may iustly require , more & more , wonderful signes of an extraordinary calling afore we belieue it : and if god himselfe was so carefull to satisfie his church in those dayes of the vocatiōn of his prophet , surely y e church in these daies hath much more cause to doubt in such cases , and to require many & extraordinarie signes , afore it acknowledge any such extraordinary calling : these men therfore offer much wrong to the church , & deserue both the censure thereof , & the sword of the magistrate , who dare so boldly offer and obtrude to the church their own fancies & dreams , as extraordinary motions of gods spirit . this is the occasion and coherence . this chapter hath two partes , first , the meanes of his confirmation , f●om the beginning to these words : secondly , the confirmation it selfe , from these words to the end : the me●ne● of his confirmation is a vision he saw from heauen , of certaine holy angels appearing and speaking to him , in the first 4. verses . in the confirmation , which followeth in these words , are three points . 1 the effect of the vision , which it wrought in the prophet , it caused him feare , it astonisht him , & cast him down : in the fifth verse . 2 his cōsolation , and raising vp againe after his feare , in the 6. and 7. verses . 3 the renuing of his cō●ssion againe , from thence to the end . the feare & astonishment of the prophet , is described , 1 by the signes , of which are two ; 1 a note of exclamation , woe is me . 2 by a note of extreame deiection in himselfe , i am vndone . 2 by the causes of it , which are also set downe to be two : 1 he was a man polluted , and dwelt amongst people polluted . 2 he had seene the lord , then said i , woe is me , i am vndone . the first point in order is , the feare and extasie , into which the lord d●oue this holy prophet , which the lord did not in his anger , but in his loue vnto him , not for a punishment of sinne , but as an euidence of his further loue : for the intent and purpose of god , in striking this feare into him , was to make him to be a true prophet , & a fit messenger for himselfe . it may seeme a strange course , which god taketh to confirme and raise vp his seruāt in zeale & corage to strike him into an extreame feare , euen to astonish & amaze him ▪ & yet we see it is the course which the lord taketh : out of which practise of the lord , wee learne this doctrine : that al true ministers , especially such a● are deputed to the greatest workes in his church , must ●e first of all striken into a great feare , 〈◊〉 consideration of the greatnes of their ●●nction , yea into an amazemēt and astonishment , in the admiration of gods glorie and greatnesse , whose roome they occupy , and whose message they bring , & the more they are afraide and shrin● , so it be vnder the contemplation of gods maiestie , & their own weaknes , the more likelier it is that they are truly cald of god , and appointed for worthy purposes in his church : but he that steps to this function without feare , he may thrust in himselfe , but its doubtful whether he be cald of god , as here y e prophet was : nor is it so here alone , but euery where , when god called any of his seruants , to any great worke , he first droue them into these feares and amazements , as is euident a in moses , in b ieremy , in c s. paul and others . the reason of this calling of the lord is plaine : namely , because mans nature is alwaies ready to take enough and too much vnto it selfe god therfore in his wisdome puts a bridle vnto the corrupt nature of man , and astonisheth it , lest it presume too much and take too much vpon it self : againe a minister is to preach vnto the people feare and reuerence of the lord : bu● how can he do so to others , whē he hat● not tyed the lord in his own cōscience , nor was euer cast downe in admiration of gods glory and maiesty : and lastly , the ministry is a high & excellent cal●ing ( especially the office of extraordinary prophets in the old testament ) and is therefore subiect to pride , and to be ●uft vp with self●-conceits ▪ & therefore ●eacheth the apostle to timothy , that a minister may not be a yong scholler , least he 〈◊〉 puft vp , and fall into the condemnation of ●he wicked : giuing vs to vnderstād , that it ●s the peculiar danger of the calling to haue high conceits of thēselues , because of the height & dignity of their functiō . therfore to preuent this incōuenience , god in mercy appointeth that all his true ministers , shall haue some meanes 〈◊〉 other , to be cast downe euen to no●hing in themselues , and shall be driuen ●nto such feares & amazements , at sight of their owne weakenesse , as they shall ●hrowe downe themselues at christs ●eete , and denying themselues wholy , shall acknowledge that they are in him whatsoeuer they are ; and doe relye , and trust onely on his grace and helpe . the vse of this doctrine , as it is for all ministers , so specially for vs which liue in the vniuersitie : we liue as it were in a seminary , and many of vs are hereafter by gods grace to be framed to the ministery , and some of vs already are . now here we haue many occasions to be puft vp in selfe-conceits : we see our selues growe in time , in degrees , in learning , in honour , in name and estimation : and to many of vs god giues good portions of his gifts : what are all these , but so many baites to allure vs to pride , and vaine opinions of our own worths ▪ but let vs remember the end we aime at , is not humane , nor carnall : our purpose is to saue soules , then the weapons of our warre raust not be carnall , as pride , vaine-glory , and selfe-conceit . if therefore we euer looke to be made instruments o● gods glorie in sauing of soules , then a● the first set wee not before our eyes the honour , but the daunger of our calling , and humble we our selues vnder the mightie hand of our god , that hee may exal● vs in his due time : and let vs be content that god giue any occasion or meanes to pul vs down , either by outward cross , or inward temptation : and let vs reioyce , when we are thereby so farre cast downe , that we cry out in the astonishment of our spirits , as the prophet here : woe is me . i am vndone : but otherwise if we will needes follow the swinge of our proude natures , and trust in our owne abilitie , gifts , and learning , let vs knowe , we vse carnall weapons in a spirituall warfare . and let vs be assured the lord will worke no great worke in his church by our ministerie : wee may raise our selues in worldly estimation , and worke out our owne purposes , but we shal do litle in the saluatiō of soules : for those men do pronounce the most powerfull blessings on other mens soules , and speake the best wordes of comfort to other mens consciences , which they oftenest say vnto thēselues . woe is me , i am vndone . furthermore , whereas the prophet at this vision and reuelation of gods glory vnto him , cryeth out of himselfe , woe is mee , i am vndone : being words of extreame feare and astonishment , and of so lowe a deiection as is a degree towardes desperation ( if it had gone forward ) : let vs learne that the prophet helde not in his iudgement the doctrine of intercession of angels and saints for particular men , for if he had , hee need not at the sight of gods maiestie , foorthwith to haue cryed out , woe is me , i am vndone , but hee might haue stayed himselfe awhile in this cogitation , i will desire moses , samuel , or dauid , to pray to this glorious god for me , or here are holy angels of the seraphins here present , they see in what fearefull case i am , i will pray to them to speake to this glorious and mightie lord for me , that i perish not in this feare : but hee instantly seeing the lord appeare in maiestie , and fearing his iust wrath , ( being guiltie of his own corruptiōs ) without any hope or expectation , or as he seemes , without the lest cogitation of helpe or assistance from any creature , he cryeth out , i am vndone . lastly , whereas he exclaimeth , woe is me , i am vndone : being words of a soule humbled & deiected , & hereby sheweth himselfe to be in that case , which a poore sinner is , when the preaching of the law hath humbled him , by shewing him his sinnes and his extreame danger by them . we may learne , that to bee called to the ministery , is to be as it were conuerted and regenerate : & that when a man is called thereunto , it is a worke little lesse then that whereby god calleth a sinner from his sinne , to the state of repentance : for as god first casteth downe the sinner , before hee giue him grace , or any feeling of his loue in christ : so here , hee first abaseth and casteth downe the prophet in the sight of g●ds maiestie , and his owne miserie , afore hee honour him with a commission to preach peace vnto his people . which i note against those men , which hold it so ordinary a matter to enter into the ministerie , as many doe , which take it vppon them in wordly and politique purposes . and some of a better ranke , which thinke if a man haue learning , degrees and age , he is sufficiently qualified for that calling . but alas , this is not all ; there is a greater work to be wrought then so , he must be humbled & cast down , in sight of the greatnes of that calling , of the maiestie of that god whose roome he is to execute , & of the vnworthines of himselfe to so great a worke : hee must bee resolued , that to call a man to the ministerie , is the greatest worke that god worketh in his church , but the conuerting of a sinner , and calling him to the state of grace : nay it is a worke euē like vnto it : for as a sinner in his conuersion , so he at his vocation to that place , is often to cry out in the amazement of his soule , woe is me i am vndone . as therefore they are foulie deceiued , which thinke any holinesse or sanctification , can sufficiently qualifie a man without learning , so are they no lesse which thinke all outward complements to be sufficient without this worke , which here was wrought in the holy prophet . thus we see the feare and astonishment of the prophet . it followeth ; for i am a man of polluted lippes . now follow the causes of his feare , which are two . the first is , his owne pollution and sinfulnesse , and the sinfulnesse of his people : his owne he freely confesseth in these words ; i am a man of polluted lippes : that is , i am a miserable and sinfull man , and therefore i feare and tremble to stand in gods presence : nay , i dare not looke vpon the lorde , for my sinnes . but it may bee demaunded , how could the prophet say thus truely , for he was a holy man , and iustified in gods presence , by his true faith in the messias , and sanctified by repentance : can a man iustified and sanctified , say , he is a man polluted ? i answere , it is doubtlesse , he was so , he therefore complaineth here not of any great and enormous sinnes , which he had committed to the publicke scandoll of the church , but first of the corruption of his nature ; which in him as in al mē is a very sea of iniquity , & which alwaies appears the more , the neerer a mā comes to god and therefore did now most apparantly discouer it selfe in the prophet , when he was in the presence of the lord himselfe . secondly , he complaineth of some actuall sinnes of his life , and it is more likely of some sinnes of omission , then of commission : for we find not that the prophet was euer touched with any great sinne , and where we know it not , we are in charitie not to imagine it . so that it t s most probable , he complaineth of some smaller faul●s , or negligences in his ministerie : as not preaching to the people at some time when he ought , or not preaching so willingly , or cheerfully as he should , or desire to lea●e preaching , because the people were stubborne and disobedient , or some impacience in his ministerie , when the people were reb●llious and resisted his doctrine , which passiō might the rather vexe him ( as we read it did ieremie ) the iewes were so stubborne and stifnecked a people : or it may be some want of zeale or forwardnes , these , or some such were the cause of his feare : and the conscience of ●●ese makes him here cry out that he canno stand in the sight of god. where we le●r●e , first , what a tender conscience godly ministers must haue aboue all men : ●am●ly , that they must make conscience , 〈◊〉 of the great and grosse sinnes onely , but euen of the lowest & least sinnes : and he m●st endeuor in his calling , not onely to be cleere of great crimes , but as farre as may be , to be free from the least appearances of euil , and from the least negligences in his place , for a small fault in other men is great in them , and that which may bee some waies pa●donable in other men , is no way in them : they must therefore watch ouer themselues most carefully , and take heede to all their wayes : and for this ende is it , that a minister in godly wisedome must often depriue himselfe euen of many things ( which it may bee , lawfully hee might vse ) least his libertie bee an occasion of euill to others : and must abstaine from the least sinnes , least euen they be blemishes to his calling , and burthens to his cōscience . and hence is it , that a minister cannot be too carefull in his calling , in his words , dyet , companie , recreation , apparell , gestures , and in his whole cariage , because little sinnes are so great in them . especially ministers here learne the apostles lesson , to bee instant in season & out of season : to preach and exhort , to comfort and rebuke publikely and priuately : to good , to bad : when it is well taken , when it is ill taken , when they willingly receiue it , and when they stubbornly resist it , when they commend him and reward him , and when they raile at him , and persecute him for it : thus must he be diligent in season & out of season , for the least negligence in his dutie , or omitting the least opportunitie of doing good , will when god visits his conscience , be a burthen and vexation to him , as it was here to the prophet . and furthermore , if these small sinnes thus afflicted the prophet , then alas what is to bee thought of those ministers , who make no conscience of foule & scandalous sinnes ? how shal symonie , incontinencie , vsurie , inhospitality , couetousnesse , ignorance , idlenesse , carelesse nonresidencie , how shall these ( i say ) and other like greiuous crimes oppresse and burthen the soule , whē as the smallest sinnes doe so affright this holy man ? surely , when god shall visite thē , their states will be most fearefull , nor , shall any mans case be so miserable , as an vnconscionable ministers : and though now such loose and licentious ministers seeme to liue in iolitie , & without ●ny feare , yet when god shall appeare ●nto their consciences , then will they cry out in fearefull anguish , woe is mee , i am vndone . and againe , if these small faults so affrighted this holy prophet , and burdened his conscience , then what pittifull consciences haue those ministers , whose daily negligence , and vnconscionable carelessenesse in their places is such , as all men speake of , and yet they are not touched : surely , these mē are not of so tender consciences as the prophet was : and either the prophet here was much more nice then needed , or ▪ else these men will proue to be in a miserable estate . lastly , let ministers of care and conscience , be here comforted in the examble of the prophet : who is there , but may finde imperfections and blemishes in himselfe , which will often make him cry out ; wo is me : but let not that discomfort thē , but rather reioyce , that they can see their owne weaknesse , as the prophet did here : if they haue cause to exclaime against themselues , they are not alone , as was this , and all other holy prophets case before them . in hauing imperfectiōs in thēselues , they are no more miserable then the prophet was : but let thē labour to be as blessed in seeing & complaining of themselues as hee was : and let euery minister assure himselfe , that the more hee makes conscience , euen of the least sinnes of all , the more he resembleth the ancient holy prophets , & the more likely is he to worke effectually in his ministerie . for his dutie is to worke in his people a conscience , not of great sinnes onely , but euen of all : but how can hee doe that to them , if he haue not first of all done it in himselfe ? hence it is therefore , that godly ministers finde fault with themselues , when other men cannot , and cry out against themselues , for their pollution ( with the prophet here ) when no other man can accuse them of the least crime : nay , when others doe magnifie god for his graces on them , and praise their giftes , and commend their good liues , euen then doe they condemne themselues , and exclaime against their owne corruptions : and their owne smallest negligences , or omissions , are great woundes to their consciences : & their last sinnes , and their most pardonable infirmities , are sore burthens vnto them : for of all men in the worlde , a godly minister is a man of the most tender conscience . hitherto hath the prophet complai●ed generally of his pollution . particularly , hee exclaimeth against the pollution of his ●ippes . but why will some say , complaines hee of the pollution of his ●ippes , rather then of his heart , or his hands , or any other part of him ? were they not all polluted ? yes , all in some measure : and was not he grieued at them all ? yes assuredly , wee must grant that also . but the reason is , he was a prophet , his dutie was to vse his tongue , the practise of his calling consisted in the vse of his tongue : for a minister is an interpeter , as he is called , iob. 33.23 . that is , the peoples to god by prayer , and gods to the people by preaching : he is gods mouth , and the peoples mouth : so that the tongue of a minister is that part of his body , which is to be vsed as a principall instrument of gods glorie , and more to the setttng foorth of his honour then any other : now euery man is to be tryed what he is by his calling , rather then by any other accidentall or collaterall courses : therefore the honour or dishonour of a minister , is the vse or the abuse of his tongue : and his comfort or discomfort is the well vsing , or not vsing of it . the prophet therefore here affrighted at gods presence , and therefore retyring into himselfe , presently his conscience checkes him for his most proper sins : namly , for some fault or negligence in his ministerie , ( which is the proper sinne of that calling ) and therfore is it that he exclaimeth against the pollution of his lippes : out of which practise of his wee may learne ; first , the vanitie of the papists , who magnifie the merites of holy mens workes : for if this holy prophet , a man truely iustified , & extraordinarily sanctified , yet durst not stand before god in this little apparance of his glory , notwithstanding all his zeale , and courage , and conscience , and paines , and sufferings in his function , but was cast downe so farre , from a conceit of his owne worth , that hee cryed out ; woe is mee , i am vndone . how then can wee who are no better , but rather worse then hee , stand before god in the day of iudgement , in the great appearing of his infinite iustice and glorie ? rather doubtlesse , as here the smallest pollution of his lippes , and negligence in his calling , droue him out of all conceit of merit , when once hee came into the presence of god : so the due consideration of our so many and foule pollutions aboue his , should beate downe all proude conceites of our owne goodnesse , when wee appeare before god. it is therefore to bee feared , that the papists , who thus magnifie their owne merites , doe seldome or neuer enter into earnest consideration of their owne infirmities , and doe seldome present themselues in the presence of gods maiestie . for if they did , then doubtlesse the least sight of their least pollution , would make them farre from euer thinking of their owne merites . they also tell vs , of workes of superrerogation , but it seemes heere , this holy prophet had none of them . and they teach , a man may in this life perfectly fulfill the lawe , but who can doe it , if not ministers ? and what ministers , if not extraordinary prophets ? and yet isaiah ( the first and chiefe of them ) exclaimeth here in pittifull manner against his pollutions : doubtlesse , if the papists would cease flattering ●or●mselues , and not examine their consciences by their owne pleasing corruption , but present themselues in the face and presence of gods maiestie , they would bee farre from these conceits . in the next place , whereas the prophet complaineth of the pollution of his lippes : as of the peculiar sinne of his place : ministers are heere taught , to auoide that sinne aboue all other ; and to labour in that dutie aboue any other : for the dooing of it , is his most comfort : the want of it is his most vexation : his tongue is the instrument giuen him to honour god , if hee vse it well , it yeeldes him comfort , more then any other duties . but if hee vse not , or abuse his tongue , the pollution of his lippes will bee the heauiest burthen of all : they therefore are greatly deceiued , who thinke a minister to discharge sufficiently his duetie , though hee preach not , if hee keepe good hospitalitie ▪ and make peace amongst his 〈◊〉 , and performe other workes of charitie and good life : for if a minister haue not this vertue , hee hath none : if hee preach not ; if he● abuse his lippes : or if hee open them not , hee hath no conscience , nor can haue any comfort , for that is the principall dutie of a minister ( though all the other bee required to make ●him compleate ) : the want of them may condemne him before men , but it is the pollution of his lippes , which presently checkes him before god , as wee see here in this holy prophet : the conclusion then is to euery minister , that if hee had all the vertues and good properties , that can commend a man in the world , yet if his lippes be polluted , either by not preaching , or by negligent , idle , or carelesse preaching , this pollution will so staine his conscience , and so burthen him in the presence of god , that the time will come ( notwithstanding all his other good qualities ) he will cry out in farre more pittifull maner then here the prophet doth ; woe is me , i am vndone , because i am a man of polluted lippes . it followeth ; and i dwell in the midst of a people of polluted lippes . the prophet not onely complaine● of his own pollution , but of his peoples also , amongst whom he liued , and this he doth for these causes : first , to teach vs , that it is the ministers duty to confesse , not onely his owne sinnes , but the sinnes of his people , and to complaine of them to god : for as he is the peoples interperter to god , he must not thinke it enough to put vp their petitions , to vnfold their wants , and to craue reliefe for them at gods hand , but he must further take knowledge of the sinnes of his people , and make both publike and priuate confession of them to god : and the more particularly hee can doe this , the better : and this he is to doe , both for the peoples good , and for his owne also , because it cannot be but that the sinnes of his people , are in some sort his : for this is the peculiar danger of the magistrats and ministers calling , that generallie the sinnes of their people are theirs : i meane , that they are accessarie to the sinnes of their people , either by prouoking them by their euil 〈◊〉 , or by not reprouing , or not hindring or suffering , or winking , or couering and concealing , or not punishing them , or not carefully enough vsing meanes to preuent them : by all which meanes and many more , it comes to passe , that the peoples sinnes are the ministers by communication : so that as well for his owne sake , as theirs , hee is to confesse to god their sinnes , as well as his owne . now if a minister must confesse his peoples sinnes , then it followeth consequently , that hee must knowe them , and take notice of them , for else hee cannot confesse them . and this is one cause why the holy ghost commaundes a pastor to knowe his flocke . hee must not onely haue a flocke , and knowe which is his flocke : or haue a generall eye ouer it , but hee must haue a particular and distinct knowledge of the state of it , and the more particular the better . and if the minister ought to knowe his peoples sinnes , then it followeth , first that it is best for a minister to bee present with his people , that so hee may better knowe them and their state : and certainly if it bee a ministers dutie to confesse to god the pollutions of his people , then wilfull and carelesse nonresidency and all absence , without iust and conscionable causes , must needes be a foule and feareful sin . for how could isayah haue confessed he dwelt in the midst of a people of polluted lips , but that he dwelt amongst them . nay saith the prophet , hee dwelt in the midst among them , indeede well may hee knowe and confesse his peoples pollutions , that dwelles in the midst amongst them . againe , if the minister be to confesse his peoples sinnes , and therefore must needes knowe them , then it followeth also that they must discouer & confesse them vnto him , or else it is not possible he should perfectly knowe their estate : the want of this is a great fault in our churches , for howeuer we condemne auricular confession , as a very pollicie in the deuisers , and as a rack to the consciences of poore christians , yet we not onely allowe , but call and cry for that confession , whereby a christian voluntarily at all times may resort to his pastor , and open his estate , and disburden his conscience of such sinnes , as disquiet him , and craue his godly assistance , and holy prayers : great blessing and comfort doth doubtlesse followe them that vse this godly practise , and the want of it , is cause that a minister cānot discerne the state euen of his own flocke , nor can complaine to god of their pollutions , and confesse their sinnes so particularly as would be good both for him & them . secondly , the prophet couples together his owne pollution , and the pollutions of his people , as the adiuvāt , or helping cause and the effect : for the pollution of a people , helpes forward the pollution of a minister , and the worse people they are , the worse do they make him , though he be otherwise neuer so good : for euen the prophet , though called of god himselfe , and iustified and sanctified , and a man of extraordinary grace , yet dwelling in the midst of a people so stubborne and disobedient , as the iewes were , hee was something touched with their pollutions : ministers ( euen the best ) are men , and this comes to passe by reason of the corruption of their nature , as they are men : the nature of which corruption , is to apprehend any euill where euer it can be found , and to partake with it : regeneration qualifieth and abates this corruption , but takes it not away perfectly in this life : whereby it comes to passe , that a minister , liuing amongst euil people , cannot but be somwhat stained with their pollutions , of what sort soeuer they be ; insomuch as it is often seene , that one known to be otherwise disposed of himselfe , is found to be disposed to this or that euill , by liuing amongst a people so disposed . and againe , that a minister in such a place , & amongst such people , free from such and such sinnes , remoued to another place , is there found more or lesse tainted with them , because they abound amongst the people : and yet further , that a minister , knowne to be faithfull , painfull and zealous , and comming to a disobedient , stubborne , froward , or prophane and dissolute people , his faith is weakened , his zeale and courage abated , gods graces in him dulled , & much decayed : godly ministers doe daily complaine hereof , and experience euery where shewes it too true . out of this , we may learne something both for our instruction , and for our conuersation . for our instruction , it here appeares how wicked and wretched the corruption of our nature is , which cannot but receiue some contagion from the pollution of those with whom we liue : for this is so , not onely in them who carry a loose hand ouer themselues , but euen in such as looke most narrowly vnto their steps : as we see here in this holy prophet , who was a man of more then ordinary sanctification : how little cause therefore hath any man to extol nature ? and how much lesse cause the schoolemen and some other papists , to giue the least commendation to our pure naturals : for if nature rectified by grace , bee so hardly kept within compasse , alas how outragious and peruerse is it , when it raignes without controlment ? and for our further instruction , here wee may see of what a creeping and incroaching nature sinne is , which like a secret venome in the naturall bodie , so it in the pollitique bodie restes not in the place , or pa●tie poysoned , but closely creepes and diffuseth it selfe into euery part and member of the whole : it creepes from man to man , yea from an euill man to a good , from the worst man to the best : from prophane men , to godly ministers : and as from publike persons ( as magistrates and ministers ) it descendeth visibly , and the example of their euill life is palpably scandalous : so from the people to the magistrate or minister , it creepeth closely , and ascendeth in more secret and insensible maner , yet in the effect it is too sensible : for it is alwaies seene , that they are something touched with their peoples pollutions : sinne is not onely as a poison spreading from the heart to all parts , from the minister to the people : but as a gangreue , if it begin in the foote , wil without speedy preuention spred priuily to the hart : so sinne shewes it selfe , euen from the people to the ministers : so great cause is there for all men to stop sinne in the beginning , to breake it in the egge , to giue water no passage , no not a little : for let this gangreue beginne at the feete , it will not rest till it be in the heart . for our confirmation wee are here taught , first if a minister , by reason of the corruption of his owne nature , and the creeping nature of sinne , is in such daunger to be stained with the peoples pollutions , then let all ministers desire , and vse all good meanes to dwell with a people as little polluted as may be : otherwise let him assure himselfe to be polluted with them , which is both a great discomfort to his owne conscience ( as here it was to the prophet ) and disgrace to his profession : for if it be a duty of euery good professor of religion , to keepe himselfe vnspotted of the world , then how much more is it the ministers dutie so to doe , and how foule a staine is it to the honour of his calling , to bee polluted in the common pollutions of his people ? it may be therefore good counsell to all godly ministers in the placing and disposing of themselues , not to enquire onely how good a liuing such and such a place is , how wel seated , how healthfull , and beneficiall it will bee , ( which are alas the common and almost the onely questions now adayes ) but principally , to regard what a people they be : and how affected , amongst whom they are to liue : if godly and well disposed , or at least tractable and gentle , and willing to be taught , then lesse to regard other incommodities : but if wicked , & prophane , or ( which is worse ) stubborne , froward , & vntractable , then lesse to regard the greatest cōmodities : and certainly if this point be wel considered of , and how bitter it hath bene in the end to many who haue not regarded it , it will appeare , that this is the best encouragemēt or discouragement , the greatest commoditie , or discommoditie , and the best reason , either to winne a man to a place , or to drawe him from it , how good soeuer it be otherwayes : they that neglect this dutie and are ledde ( or misled rather ) with carnall and worldly respects , how iust is it vpon them when they are made to cry in the sorrowe of their soule , woe is me , i dwell in the midst of a people of polluted lippes . and here such ministers as haue poore liuings , but good people , let them not faint nor bee discouraged , they haue more cause to blesse god , then to bee grieued , for doubtlesse they are farre better then those who haue great liuings , and an euill people . but as for those to whom god hath bene so good , as to bestowe vppon them , competent liuings , and a willing and well disposed people , let them thinke themselues double blessed of god , and treble bound to honour god , and to doe good in his church : and if such men goe not before their brethren in all ministeriall care and dutie , their fault is aboue all mens , and they make themselues vnworthy of so great mercies . againe , if that a polluted people , pollutes their minister , here is a good warning for all ministers to be wary and choyse of their company , with whom they will most priuately conuerse : for , as on the one side they may not retire themselues into solitarinesse , nor sequester themselues from all societie with their people , ( which is rather a cimical and fantastical , then any way a religious practise : so of all men are they to be most carefull , that they doe not loosely and lauishly bestow themselues on al companies , as too many do in our church , to the great scandell thereof , who care not with whom they cōuerse , but all companies , all places , all times , al sports and recreations , all meetings , all occasions , are one with them : but alas what maruel , though such men keepe not themselues vnspotted of the world , but proue too offensiue to their calling : for seeing the best men cānot liue with the best people , but they shal receiue some contagion from them , how carefully ought ordinary ministers to make difference of men and meetings , times and places , and not diffusedly and carelesly to thrust themselues into all : so doing shal they keepe their calling from much reproach , and preserue themselues from much pollution , which otherwise from their polluted people , they shal bee sure to receiue . and here people are to be admonished , not too sharpely to censure their minister ; though hee bee not so sociable with them all , as it may be many would expect : for it cōcernes no man to be so wary of his companie and his sports , as it doth the ministe● : and if they would haue comfort and honour by their minister , let them be ●areful into what recreations and company they drawe or desire him : for the more polluted the people are amongst whom he liues , the more carefull must hee bee to keepe himselfe cleare from their pollutions . lastly , here people are taught , not to be too sharpe condemners of those ministers , whose conuersations are not so vnblameable as were to be wished : for if they liue ill , generally the cause is , because they liue amongst an ill people . why then should they so much condemne them , for such faults ▪ as wherein themselues haue made them faultie ? i say not , but our church , and state , and ministery , are to censure such men , ( and it were good they did it more ) but it is against all reason the people should do so , wheras themselues are the cause of it ▪ for alas , if this holy prophet was a man of polluted lippes , because he● dwelt with a people of polluted lippes ; what maruell then , though ordinary ministers be polluted with the common and vniuersall pollutions of their people : people therefore , are first of all to see that themselues bee well ordered and godly , and then iustly may they complaine , if the liues of their ministers be not agreeable ▪ but otherwise , it is not possible without very speciall grace of god , but that a minister shal be more or lesse touched w t those crimes which are the cōmon faults of his people . and lamentable experience daily lets vs see , that where a people in a towne is giuen to drunkennesse , there the minister , is either so for company , or at least too good a fellowe : where a people are giuen to contention , there the minister hath too many suites : where the people be popish , there the minister is too superstitious : where the people be ignorāt , there y e minister is no great clark : where the people are giuen to any great sinne , there the minister generally is not cleare from the same pollution : and it is seene , that the best ministers and most carefull of all , doe complaine bitterly of the pollutions of their people : for that howsoeuer it may bee they escape partaking with their sinnes : yet they alwaies finde , at the least a dulling and decaying of gods graces in themselues , where the people are vntoward and disobedient . if therefore a minister liue with such a people , his case is pittifull and daungerous , for he walks in y e midst of nets & snares , which are laide for him on euery side , and if he escape them ( i meane , if he keep himself vnspotted , in the midst of a spotted and polluted people ) his care and his conscience is worthy both admiration and imitation , and himselfe is worthy double honour , as being both a zealous minister and a holy man. but he whom god hath blessed with a good and tractable people , and well affected to the word , and yet himselfe liueth loosely and scandalously amongst them , a heauy burden and a hard account , lyeth on that minister , and no rebuke is too rough , no punishment too great , no censure too sharpe for him . and if this holy prophet , feare so much the presence of god for his small pollutions , and yet liued amongst so wicked and polluted a people , then what heauinesse and horror , shall be heaped on his soule , who cares not with how foule pollutions his life be stained , and yet liueth amongst a godly and well disposed people ▪ and thus we haue the first cause of his feare , his own , and his peoples pollutions . it followeth . and mine eyes hath seene the king , and lord of hostes. the second cause of the prophets feare and astonishment is , he saw the lord , who then appeared in glory vnto him : not that hee sawe the substance of god ( for that i● invisible and incomprehensible ) b●t hi● glory : nor the fulnesse of 〈◊〉 glorie , for that cannot be endured , but a glimse of it : nor that with the eyes of his bodie in ordinary maner , but in a vision : wherein how farre the eyes of his body were vsed , neither the prophe● express●● , nor wee can well conce●●e . the m●●ning then is ; ●n a vision hee sawe such glory and maies●●● ▪ as hee knowe there was an extraordinary presence of the lord of hostes who is the king of glorie , at whose sight and thought of his presence , instantly his conscience i● smitten with feare , for his owne infirmities , and the pollutions of his people . wherein let vs first of all obserue the connexion and dependance of these two causes , one vpon another : for as they are both ioyntly the cause of his feare , so one of thē is in a sort the cause of another : he feareth , because of his own and his peoples sinnes , and because he sawe the lord : but why is he afraid to see the lord ? the cause thereof is his owne and their sinnes , without which he would neuer haue beene affraid , but rather haue glorified to see the lord : but his conscience checking him , for some defect of dutie in his calling , therfore he trembleth at the least glimse of gods glory . here let vs marke the ground of his reason , which is this : that man that is in his sinnes , is not able to stand in the presence of god : this is a generall and certaine truth , & the reasons of it are ; first , the contrarietie betwixt god , and the nature of sinne , it being the onely thing which offends him , & which prouokes his wrath and iust displeasure : therefore as a subiect cannot but be much amazed , if he hap to come into the kings presence , with any thing about him which the king hates , or cannot abide to see : so a man cannot but be extream astonisht , if hee know himselfe to bee in gods presence with his sinnes , which gods soule hateth . secondly , sin makes a man indebted to god : for as the lawe tyeth him first to obedience , so if he sinne and fayle in that , it bindes him to punishment : and the more a man sinneth , the deper is he in gods debt . if then in this world , a man willingly indures not the sight of him , in whose debt he is ; what maruell , though a poore sinner tremble at the presence of god , to whom he hath forfaited soule and all . thirdly , sin is that which prouoketh god to wrath : therefore a sinfull man feareth the presence of god , as a traytor the face of the prince or a malefactor of the iudge . for these causes , a wicman endures not gods presence . now gods presence hath diuers degrees . first , god is present to our cōscience , when we think of him . 2. he is present , when wee name him , or heare him named or mentioned by others , and these are the furthest of : thirdly , god is neerer vnto vs in the presence of his ordinances , as his word and sacraments , and publike seruice in the congregation : fourthly , there is a most apparant and sensible presence of god , which shall be at the last iudgement , when all men shall stand before him in his immediat presence , to receiue their iudgement . now all these presences of god , are hatefull to a wicked man : for the first , a wicked man by his good will neuer thinkes of god , and if sometime a thought of god ( like lighning ) flasheth in his minde , presently he quencheth it , as being a most vnwelcome and burdensome thought vnto him : therefore saith dauid ; the wicked is so proud , he careth not for god : neither is god in all his thoughts : nay , god himselfe is so litle thought on , by them , that they will willingly thinke of nothing , that might bring god into their thoughts : as namely , gods great workes of his wonderfull iudgements : of whom the same prophet saith , in the same place ; thy iudgements are farre aboue , out of his sight . as if hee had sayd , he laboures to set them farre from the eye of his minde , that hee may neuer haue occasion to thinke of them , nor on god by them . that this is true for his thoughts , i haue endeuored thus to proue , by gods owne testimonies , because thoughts cannot be discerned by man. but alas , for the second ; that is , for his wordes , that 's too apparant in the sight of all men . for obserue it , and you shall neuer see a wicked man , by his good will haue god in his mouth , ( vnlesse it bee to abuse his name , by swearing or blasphemie ) nor willingly doth he heare any other man talke , or discourse largely of god , or of his greatnesse and his iustice ; but such talke is tedious & combersome vnto him : and if hee cannot breake it off with other discourse , then he sits as mute as a fish , and inwardly either frets with anger , or is tormented with feare . all this is true in felix the gouernour : who whilst paul discoursed of righteousnesse , temperance , and iudgement to come : the text saith , in the meane time , he trembled . and for the third , wee see daily wicked men , endure not gods presence in the church : for nothing is more troublesome vnto thē , then many sermons , often praying , and much receiuing of the sacrament : & therfore they neuer come to the church , nor receiue ofter then the lawe layes vpon them : but further then that , as the psalmist saith ; they neuer call vpon god. but as for the last , that they feare and abhorre aboue all , they wish in their heart it may neuer be . and therefore s. paul makes it a token of a true beleeuer , and a holy man , to loue , and looke for the appearing of iesus christ. whereupon it followeth , that euē so it is a signe of a wicked man , to feare the last iudgement , & to wish it might neuer be : and when it comes in deed , & they see they cannot escape it , whē then do they ? euen cry to the mountaines , fall vpon vs : and to the hils , couer vs , and hide vs : from what ? from the presence of god : so fearefull and so hatefull is gods presence to a sinfull man. besides these , there is another way , whereby god sheweth his presence : and that is , by extraordinary reuelation of his glory immediately : which was vsual in the old testament , as here to the prophet , but now is not to bee expected . but how terrible that is to the sinfull nature of man , appeares in this place : for if the prophet a most holy man , whose conscience accused him , but of a fewe and small sinnes , yet thus cryes out , amazed & affrighted , at the reuelation of some part of gods glory : alas , how would they be terrified with it , whose consciences are burdened with great and grieuous sinnes , & that without repētance ? thus we see the ground of his reason , how true it is , that a man in his sinne , cannot cheerefully come , nor boldly stand in gods presence . the vse of this doctrine : first of all , let vs see the monstrous presumption of such ministers as dare venture rashly into the ministery , to tread vpon the holy groūd of god , with vncle●ne f●ete ; to handle the holy things of god with vnwashen hands : for what is it to enter into the ministerie , but to enter into the chamber of presence of the great king ? and should not a man looke about him , afore he come there ? therefore if god rebuked moses , for stepping too hastily towardes the bus●e , where his presence is , and said ; come not too neere , for the place where thou standest i● holy ground : then how will god rebuke and checke the consciences of such carnall men , as carelesly & carnally rush into the pulpit , and to gods holy table , where god is present , in a farre more excellent manner then he was in the bushe ? and if they bee so to be blamed , who enter into this calling without feare and reuerence , then how much more faulty are they , who beeing ministers , dare venture to preach , or minister the holy sacraments , without holy and priuate preparation , and sanctification of themselues : but rush vpon them , as vpon common & prophane actions ? whereas god is present there , in a most holy and glorious maner : these men sure wil say , the prophet heere was of too nice a conscience : but fearefully and terribly shall god appeare at last vnto such men , as care not how they appeare in his holy presence . secondly , this sheweth the reason of the practise of al christian churches : who vse to sing before the sermon and after : namely , not for decorum onely , & to grace the action , but to sanctifie and to humble our selues , because then wee come befor gods presence : they therfore doe not thinke reuerently enough of god , and his presence , who doe by their practise in any sort , make way to the contrary . thirdly , we may here learne , the pittifull case of those ministers , who are so presumptuous , as to exercise that holy function , & yet remaine in their sinnes without repentance : what doe these men ? they approach to the burning bush , with their shooes on their feete : that is , into gods presence in their sinnes : what shall come of it in the ende ? surely , that burning fire shal consume thē ? the least sinnes , & smallest negligences affrighted this holy prophet , when he should go into gods presence : but these men dare come into the sanctuarie of god ; yea dare take gods words in their mouth 's , and yet hate to bee reformed , and doe cast the glorious word of god behinde their backes , which they preach to others with ●heir mouthes : these men may wonder at this holy prophets nicenes , or else al the world may wonder at their prophanenesse . a little pollution of his lippes , feared him to come into gods presence : but these dare doe it , with eies , eares , lippes , feet , hands , heart , and all polluted : their eyes polluted , with carelesse looking at all vanities : their eares with hearing : and their lips with speaking , wanton & wicked talke : their feete , with running into wicked company : their hands , with practizing , and their hearts , with deuising and consenting to all wickednesse . this is the cause , why the labours of such men are almost vnprofitable : because they dare come into gods presence in their sinnes . in many places of our land , there is by gods blessing much teaching , yet there is little reformation , in the liues of the most : but contrariwise , some fall to atheisme : some to papisme : some into foule sinnes , not to be named amongst christians . where is the cause ? surely not in the gospel : nor in our doctrine , nor in the teaching of it ; but one very principall cause is , many ministers come into gods presence , vnsanctified , & in their sins : not caring how loosely they liue , in the face of their people : and therfore god in iustice , thogh he instanstly smite not them , with visible vengeance for their presumption : yet hee smites the people , with spirituall blindnesse , that they regard not their doctrine , but looke at their liues , and doe rather follow the prophanenesse of the one , then the holinesse of the other . ministers are such , in whome god will be sanctified , therefore because they doe not so , but dishonour him , by comming into his presence in their sinnes : therefore hee cannot abide them , nor giue any blessing to their labours . all ministers therfore , as they would see any fruite of their ministerie , let them first sanctifie themselues , & clense their hearts by repentance , afore they persume , to stand vp to rebuke sinne in others : else let them not thinke , that their golden words shall doe so much good , as their leaden liues shall doe hurt : and they may happe to confirme men , that already are conuerted , but hardly shall any such men , conuert any soules from poperie or prophanesse . and it is a vaine conceite for men to imagine , there is any force in eloquence , or humane learning , to ouerthrow that sin in others , which ruleth and raigneth in themselues . our church , and all reformed churches , may make vse of this doctrine : for it is the glory of a church to haue their doctrine powerfull , & effectuall for the winning of soules , therfore it concerneth them , to take order , as well that their ministers be godly men , as good schollers , & their liues inoffensiue , as wel as their doctrine sound : or els they will find in wofull experience , that they pull downe as much with the one hand , as they build vp with the other . but most neerely this doctrine toucheth ministers themselues : who must know , their case is most fearefull of all mens , if they come into gods presence , in their prophanenesse : for as no man is more honourable , then a learned and holy minister : so none more contemptible in this world , none more miserable for that to come , then he that by his loose & lewde life , doth scandalize his doctrine : and let him assure himselfe , that for his presumption , in rushing into gods presence in his sinnes , he shall in this world , be cast out as vnsauory salt , and troden downe of men , with the foote of contempt : and in the world to come , he shall aboue all men cry out , in most extreame torment of conscience ; wo is me , that my eyes must see the king and lord of hostes : and so because hee would not in this world , come into gods presence in sanctification and holinesse : he shall therefore in feare and horror , bee haled into the presence of gods glorie , at the last day : there to receiue the iust sentence of their condemnation . lastly , all painfull and godly ministers may receiue comfort , not to bee discouraged or driuen from gods presence , because of their corruptions or infirmities , for wee see it was the prophets case : but let them still approch in feare and reuerence , and be so farre from being driuen from their dutie , because they being sinfull men , dare not come into gods presence without much feare : as let them contrariwise be assured , that the more they tremble at gods presence here , the lesse shall they feare it at the last day : and when prophane and vngodly men , who in this world feared not to stand in gods presence in their horrible sinnes , shal cry to the mountaines , fall vpon vs , and hilles couer vs , and hide vs from the presence of god : then such ministers as in this world in feare and trembling , and alwayes in repentance , did approach into gods presence : shall then looke vp , and lift vp their heads , & shall say to the holy angels , & all the powers of heauen , helpe vs , and hasten vs to come into the glorious presence of our god and sauiour . and thus we see the manifold vse of this doctrine to our church and ministerie . secondly , inasmuch as here the prophet in a conscience of his corruptions , feareth and cryeth out at the least apparition of gods glory . the vanitie and false dealing of the church of rome , is here discouered , in whose legēds & stories of their saints , nothing is more common then apparitions from heauen , of saints departed : of glorious angels of the virgin mary , ( and that so familiarly , as sometime she sang with ●hē in their cell , kissed some of them , and let them sucke her brests ) . nay , of god himselfe : and especially of our sauiour christ iesus : who they say , appeared ( i know not how oft ) to one man : namely , to saint francis : and appeared as hee was crucified with his woundes , and imprinting those woundes of his , in francis his body , which they say he bare all his life , and that they bled whensoeuer hee would suffer them , which he alwayes did on good fryday , that he might bee like to christ. this , and many more such , may you see in that fabulous & blasphemous book , of the cōformities of saint francis. but for the matter : are apparitions from heauen so ordinary in the popish church ? how then came it to passe , that the greatest and holiest men in the olde testament , were so amazed at the very apparition but of an angell : as wee may see in the whole course of the storie ? some ranne away , and hidde themselues : some couered their faces , some fell downe flat on the ground : and the prophets ●ere cryed out ; woe is mee , i am vndone : my eyes haue seene the king and lord of hostes. but in the church of rome , looke the stories , that saint or monke is no body that hath not had some apparition : either of the virgin mary , or some of the apostles , or an angel , or christ iesus appearing & talking with them : and yet alas , peter , iames , & iohn , those 3. great pillers , they were as good as beside themselues at the appearing of a little part of the glorie of christ in his transfiguration . either therefore must it followe that these men haue no sinne in them , which dare and can behold gods glory so easily , and so ordinarily , ( which is impossible ) : or rather which indeede is truth , it appeares that these are but deceitfull fancies and forgeries of their owne deuise , to deceiue the world , and to magnifie themselues before the eyes of the common people : for it is first of all most false , that apparitions are so common as they make them , for if they were , then are they more ordinary in the new testament then in the old . for whereas the scripture hath one , their legions haue 20. and whereas one , namely saint paul , was once rapt into heauen , they haue 20. that were rapt thither : and as that is false , so is it impossible that any man cloathed with fleshe can endure an extraordinary apparition of gods glory , without extreame amazement , as is plaine here in the prophet : who i hope was as holy a man as the holiest monke , that euer was . i haue noted this , that yong diuines may be occasioned to looke a little into their fabulious legends , that so they may discouer the false trickes , and iuggling casts of that religion : which euil shifts it needed not , if it were of god. thirdly , the people may here learne ; first , in that gods presence is so glorious and fearefull to mans nature , how mercifully god hath delt with them , in teaching them not by himselfe , or by his angels from heauen , which they could neuer endure ; but by men , who are like themselues : and how vaine and fond these men are , who would be taught from heauen , and not by men , who are so ful of wants . in the old testamēt , when the people receiued the lawe from gods owne mouth , it is said , they ranne away and cryed out , why should we dye ? if wee heare the voice of god any more , wee shall dye : for what fleshe euer hard the voyce of the liuing god & liued ? therfore they said to moses , goe thou neare and heare , all that the lord shall say , and declare thou vnto vs , what god saith to thee and we will heare it , and doe it . and then saith the text , the lord said , i heard the words of this people , they haue said well in all that they haue spoken . and so , from that day forward , god ordinarily taught his church by men like thēselues ; & we see , that the beg●nning of it , was not in iudgement , but in mercy vnto thē . it is is therefore the dutie of all men , both to acknowledge this mercy of god , in due thankefulnesse , and withall to remember , when they see infirmities in ministers , that they are but men , and that , if they had not the ministry of men , how hard it would goe with them : considering , that the least measure of gods owne presence , cannot bee endured by any man. 2. inasmuch as gods presēce , is so glorious in it self , & feareful to our nature , al men are taught to prepare themselues by holy prayer , by humiliation , and confession of their sinnes and vnworthinesse , afore they come to gods word or sacraments : for they come at that time into gods presence : they therefore are not to come in their securitie , nor in their ordinary sins vnrepented of , least god strike their consciences , with a sence of his fearefull displeasure : and make them cry out , vpon farre greater cause , then here the prophet did . thirdly and lastly , wee learne here the different natures and properties of sinne and holinesse : sinne , euen the least sin , nay a very sinfulnesse of nature makes a man afraid of gods presence : that sinne vnrepented of doth so , appeares in adam , who as in his integrity , he spoke and conuersed euen in a familiar sort with god : so no sooner had hee sinned ▪ but he ranne from god , and hid himselfe : and that euen the least sinnes not repented of , do so also , appeares in this prophet , who being a holy man , yet his conscience being priuy to it selfe of some small omissions or negligences in his calling , he cryeth out , he is vndone because he seeth the lord of hosts . but contrariwise the state of perfect holinesse , and the want of all sinne , makes a man bold in gods presence , and rather desirous then afraid to behold gods glorie , which shall be most apparant at the last day : for when the wicked shall desire rather to be couered with the hills , and ground to dust by the mountaines , then to appeare before the face of god : then shall the godly whose holinesse shall then be perfect , looke vp and ●ift vp their heades , because their redemption is so nigh . and iob testifieth of himselfe , that hee knoweth his redeemer liueth , & that he shal stand before him and looke vppon him with his eyes . thus as guiltinesse driues a man from the kings presence , but innocencie makes him bold before him : so sinfulnes makes a man auoid gods presence , but holinesse makes him drawe neare vnto god , and to reioyce in his presence . then for a conclusion of this point , let all men here learne the way to true courage and boldnesse before god : namely to repent daily of their sinnes , and labour to growe in true holinesse : wealth nor wit , learning nor autho●itie can do this for thee , but onely a good cōscience , which must be made good by grace & by repentance : then shalt thou reioyce in gods presence in this world , and delight to thinke of god , to speake of god , to pray vnto him , to meete him in his word and sacramēts , and at the last day , shalt thou stand with confidence before the throne of his glory . hithereto of the feare and astonishment of the prophet , and of the causes thereof . now followeth his consolation . then flewe one of the seraphims &c. in these two verses is laid down the second generall point : namely , the consolatiō of the prophet : cōcerning which , there are two points in the text : 1. the ground & matter of his consolation , that is , the forgiuenesse of his sinnes . 2 diuers circumstances of that consolation . 1 the time . then. 2 the minister by whom it was done : an angell , one of the seraphims . 3 the manner how he did it , speedily , he flewe . 4 the instrument or outward signe , a coale from the alter . 5 the outward action or application of it ; he touched his lips . the matter of the consolation is last in order . let vs therefore first speake of the circumstances . the first circumstance , is the time when this prophet was comforted and raised from his feare . then saith the text : that is , after his feare and astonishment , but not afore . thus dealt god alwaies with all his saints , he bestoweth no graces on them pertaining to saluation , but after he hath by some meanes or other brought them to true humiliation in themselues , and to sorrow for their sins : humiliation is the preparatiue for grace : for when by sight and sence of their sinnes , and their owne misery by sin , hee hath euen driuen them quite out of themselues , finding nothing in themselues , but cause of feare and astonishment , then powres hee the oyle of grace , and of sweete comfort into their hearts , and refresheth their weary soules with the deawe of his mercy : this point needes no further proofe , for looke into the scriptures , and wee shall finde , god neuer called any man to the state of grace , or to any notable worke or function in his church , but he first humbled them , and then brought them out of all cōceit with themselues , & then wrought in them , and by them , his wonderfull workes . the vse of this doctrine , is first of all to teach all men , to esteeme aright of the afflictions that god layeth vpon them in this world : cōmonly men take them impatiētly , & our nature grudgeth hagainst them : but let a christian man consider with himselfe , how god hath alwaies dealt with his children , and he hath cause not to thinke so : for doth god laye some great affliction on thee ? it may be he hath some mighty work of his grace to worke in thee , or some great worke of mercy to bee wrought by thee in his church , and hereby prepareth thee for the same . say therefore with the holy prophet ; i helde my tongue ● lord , and spake nothing , because it was thy doing : and what god may intend in his so doing to thee , thou canst not tell : and therefore in silence and patience possesse thy soule . againe , here is a comfort to all such as are distressed in minde , in sence of their sinnes , and sight of gods wrath : their states is not miserable , much lesse desperate , for they are in the high way to grace and fauour . god iustifieth not , but him that repents : god exalts not , but him that is humbled : god comfort not , but him that is distressed : god hath mercie on none , but such as both knowe and feele they want it : and knowe also , that they knowe not where to haue it , but at his hands . happy therfore is that soule , that feeles the waight and burden of sin for to him wil christ bring most ease and comfort . gods misnisters therefore are hereby to comfort distressed consciences , to assure them , that if with this prophet they bee so deepely touched with sight of their sins , and gods iustice , as that they cry , woe is me , i am vndone . then , euen then , are they most capable of comfort , and best prepared to receiue it , as here it fell out to the holy prophet . thirdly , here is the way taught vs how to attaine to any excellēt graces of god , either for our own saluation , or the good of the church , namely to labour for a sencible feeling of the want of them in our selues : for god vseth to bestowe no gifts on any man , but such as do in humility & lowlinesse , confesse to god , & acknowledge in themselues , the want of them . so the blessed virgin singeth , god f●lleth the hungry with good things , but the rich hee sendes empty away : and so the psalmist , god satisfieth the hungry soule , and filleth the empty soule with goodnesse . so then if thou be rich in thy conceits , god hath not for thee : but if thou be hungry , hee i● ready to fi●● thee with good things : and doest thou acknowledge thy soule emptie , then behold treasures of goodnesse ▪ to feede and fill thee : and art thou cast downe with the prophet , and is thy soule empty of hope , and fraught with feare , then behold euen then : god and his angels ready to raise thee vp , & to fil thee with cōsolatiō . t thus much for the time of his cōsolation : the minister by whom was . one of the seraphims . the 2. circumstance of his consolation is the minister by whom it was done : an angel . one of the seraphims : that is , an angell of that order so called : out of which we learne , first , that there are diuers degrees & seuerall orders of angels , though wee knowe not the true distinction thereof : nor thinke it lawful to imagine them to be 9. nor to set them down particularly , as the church of rome doth , who make many of their owne deuises , which they cal traditiōs , of equal authority with the scriptures . secondly , that these holy angels are the glorious guard of god , and do continually stand about the throne of his glory , & attend his holy wil , both in heauen and in earth . thirdly , that they are also by the merciful appointment of god , the guard of gods children , and ministring spirits sent out , as it were with a commission , for the good of the elect . all these points because they are plaine in the scripture , and do lesse cōcerne our general scope , which is concerning the ministery , i passe them ouer . fourthly , here it is apparāt , that as the angels are sent out for the help and seruice of the elect : so specially of gods ministers , as is plaine in this place , where the prophet being afrighted , a holy angel is ready to giue him comfort : and so ouer the whole course of the prophets : and at this day , their protection , and comfortable assistance , is no lesse present to the godly ministers of the newe testament , though not in such sencible signes , and such visible manner , as in the olde : for if they bee ministring spirits , sent out for the good of them which shal bee saued , howe much more for their good , which shall both bee saued themselues , and saue others also . a doctrine of great comfort , and much good vse to all ministers : who first of all may here learne contentment in their calling : for howsoeuer no calling hath more crosses , so none againe hath more comforts : and howsoeuer none bee more disgraced by euill men , yet none is more honoured by the holy angels : and howsoeuer in this world they aboue any calling , are seruants to all mē , yet none hath the seruice & attendance of angels so much as they : for though wee haue them not to helpe vs to do the outward actions of our ministery with vs , or for vs , ( as some popish doctors teach , that in their masse , amen is not said to one collect , because the angels say amen to it ) yet doubtlesse they are presēt alwaies , as at all holy exercises and lawfull actions , so especially at the publike seruice of god , performed by the ministers : and beside that , they are witnesses thereto , and of the paines , and diligence , and faithfulnesse of a good minister , they also do minister vnto them oftentimes bodily strength , and assistance , & many comforts : in their troublesome trauels , which they know not how by any naturall manes they come vnto them . and as this doctrine doth thus yeelde them contentment against the contempt , so also courage against the danger of this calling . for what though thou hast mighty men of this world against thee , when thou hast angels for thee : & what though thou fightest against principallities and powers , when thou hast cherubins , and seraphims on thy side ? godly ministers haue many enemies , but if by the eye of faith they can see as well who are with them ▪ as with the eye of reason who are against them , they will confesse with elisha , there are more with vs , then against vs. the stories of all ages do affirme , and the cōfortable experience of these daies of ours doth verifie the truth hereof . ministers that liue in places very prophane , or very popish , it is admirable to see how many daungers they haue escaped , and plottes they haue auoided , which by their enemies , ( or rather the enemies of their doctrine ) haue bene laide for their liues : which their deliuerance , and many other comforts in their ministries , whence are they but from gods protection , by the ministrie of his angels . afore we leaue this point , two questions may be asked , not amisse briefely to be resolued . first , if any aske , whence comes it that angels performe more seruice to good ministers then to other men : i answere , the reason is partly from god , partly from the angels : first god hath a principall care of them aboue other men , because they worke his worke aboue all other callings : for their labours immediately cōcerne the good of mens soules : whereas others , do first concerne the bodie , and consequently the soule : therefore , whereas he hath giuen his angels charge ouer all his elect , to keepe them in all their good waies , they haue a speciall charge doubtlesse ouer all godly and faithful ministers , whose waies are gods in a speciall manner . againe , angels themselues as they willingly performe any seruice to the church , or to any part thereof , so most willingly of all are they imployed for the good of godly ministers , and that for two causes . first , because they are their fellow-labourers , both for that y e angels & good ministers are both called gods embassadors , & gods own seruants or officers , in a more peculiar manner then any other calling : and for that their seruice is so like , that their names are common , one to the other . angels being called ministers , and ministers angels , as though they were almost all one . secondly , because the ministers dutie is , to conuert and saue soules , being a work , which ( next to the glorifying of god , and doing his will ) the angels doe take most delight in aboue any other : for if they bee sent out for the good of them which shal be saued , how much more willingly for their good , by whom they are saued , which shall be saued ? & if the angels reioyce at the cōuersion of a sinner , surely they much loue him , & desire to doe him good , by whom the sinner is conuerted : and in these respects , that angels and ministers haue the same names : and are both imployed in the same great worke ; namely , doing good to the elect . therfore is it , that the angel calles himselfe s. iohn the euangelists fellow in the reuelation : if then they bee fellowes , euen fellow-seruants , & fellow-laborers , in a more special maner then any other , what maruel though the angels be most willingly imploied , in doing any seruice of helpe or comfort to godly ministers . in the second place , if any aske , if it be so , then what duties are ministers to performe to angels , for this their so carefull seruice , and especiall attendance vpon them , aboue other men ? a papist would answere ; minsters must therefore worshippe them , and keep their fasting , and holy-dayes , and say their seruice , and pray vnto them , as to their keepers and mediators . but alas , cannot the kings messenger or officer be honoured , vnlesse he be set vppon the kings throne ? will nothing serue him , but the crowne and scepter ? so cannot angels be honoured , vnlesse they be made gods , or sauiours , or mediators ? i answere therfore , we dare not go so farre , least we remember the seruant so much , that we forget the maister : but rather we answere thus : seeing angels are thus seruiceable to gods ministers , it should first of all , teach all men to honour that calling , with all due reuerence : for they cannot but please the angels , in honouring good ministers , whom they esteeme their fellowes . secondly , it should teach all ministers , not to content themselues with the name and tytle , but to labour to be good and faithfull . for so doing , they are fellowes to the angels , and it is a disgrace to the angels , when those that are their fellowes are vnfaithfull . and it should further teach them , to adorne their calling with a holy life , for as sinne is that , that grieues the angels , and driues them away , so it is grace and holinesse , which makes them delight in the fellowship of men . and it may also encourage any man , to take paines in that holy calling , wherein hee is sure to haue gods angels , in a speciall manner to attende him , to assist him , to protect him , and to bee a witnesse of his faithfulnesse : and who would not worke cheerfully in that labour , wherein hee hath the angels to bee in a sort fellow-workers with him . to doe these three duties , is to honour good angels : and that minister that conscionably performeth them , the angels will take themselues sufficiently honoured of that man. and if beside this honour , wee would reioyce gods angels , and minister matter of ioy vnto them , then in the fourth place , let all ministers propounde to themselues aboue all things , the conuersion of soules , rather then their own praise , or liuing , or pleasing of men , and so endeuour it both in teaching , and all their other courses , that the angels may see it , and be witnesse of it : for if they reioyce at the conuersion of a sinner , ( as christ saith they doe ) then those men make them oftest reioyce , which doe most seriously aime at the conuersion of sinners . and thus we see , both the seruice of angels to gods ministers , and the duties they are to performe to them in that regard . the due consideration of this point , may raise the world to a better conceit of this calling , and perswade fathers to dedicate their sonnes to it , and stirre vp yong students to consecrate themselues thereto , & turne their studies to that end : for no man in no calling hath so speciall attendance , and assistance of gods angels , as godly ministers haue : at least , if it worke not this in the world , yet it may yeeld comfort and contentment to all faith ministers in their painfull calling . but let vs see how the angel performed his seruice to the prophet : not vnwillingly , not lingeringly , but speedily : so saith the text. he flewe . which is not so to bee vnderstood , as though the angels had wings : for they haue no corporall nor sensible bodyes , but spirituall and insensible substances , the actions whereof are performed with such nimblenesse and agilitie , as cannot fall within the compasse of outward sense . but the phrase is vsed for our capacities , to shew how readily and speedily the angel went about to minister comfort to the prophet . for as nothing moueth so quickly to our sense , as doth the creature that flyeth : and as we say , that man doth flye about his businesse , which doth it quickly and diligently : so here the holy ghost sets downe the willingnesse and quicknesse of the angel , to comfort this holy prophet , and to doe the will of god. where we learne ; first , what excellent seruants of god the holy angels bee , which so readily , willingly , and speedily execute the will of their lord. this must teach al gods seruants to doe the like , and to imitate them in this excellent obedience : and the rather , because wee pray dayly to god. thy will bee done in earth as it is in heauen . in earth of vs , as it is in heauen of the holy angels : but they doe it most cheerefully , and without all lingring , therefore so ought we . magistrates in their places , and ministers in theirs , and euery man is his functiō , is to apply this to himselfe , and to be stirred vp thereby to a cheerfulnesse and quicknesse in their duties : for therein they resemble the blessed angels , & then their deeds accord with their prayer : but contrarywise , he that doth his dutie vnwillingly , and vnreadily , is like the diuel , which indeed doth gods will , and yet against his will : and surely vnto such obedience there belongeth no reward . but as god loueth a cheerfull giuer , so doubtlesse loues he a cheerfull worker . secondly , we see here how great loue angels beare vnto gods children , especially vnto godly ministers , how willingly they are imployed to doe them good . willingnesse and readinesse to doe good to any man , must needes come from loue : and yet alas all men , euen the best , and all ministers , euen the best ▪ are creatures farre inferior to the angels . here magistrates and ministers , must learne to be farre from contempt of their inferiours : and to doe their duties of ruling and teaching carefully , though the people be farre their inferior● : it is the nature of loue , to make any man do seruice most willingly , to him that he loues , though he bee farre meaner then himselfe . if therefore princes loue their subiects , they will not spare any care , cost , nor paines , nay they will reioyce to doe them good , and they will labour to be like the angels , who are as farre greater then men , as they are then their subiects . and if ministers loue their people , they will forget their owne dignitie , which oft times they might stand vpō , and will make themselues euen seruants to all , that they may winne some . and seeing angles do flie so fast to giue helpe and comfort to good ministers : this must teach them further . first , euery one to labour to bee a good minister , for then are they sure of the loue of angels , and then most willingly doe the angels any seruice to them . againe , let it teach them to flye as fast to the discharge of their duties to gods church , as the angel● flye to doe them seruice , so shall gods angels thinke their diligence and carefull seruice , well bestowed vpon them . lastly , this diligence of the angels , and their willingnesse , proceeding frō loue , must stirre vp al christians , to performe all duties of godlinesse to god , and of loue vnto his church , with alacritie and cheerfulnesse . so doe gods angels ; we looke to be like the angels in glory in the world to come : then be like the angels in diligence , loue & faithfulnesse in this world . the wiseman saith , he that is slouthfull in his businesse is good for nothing : but the diligent man shall stand before the king. and surely , he that is willing and diligent in the duties of christianitie , shall stand before the king of kings in heauen . and let this suffice for the angels seruice , and his diligence in his seruice . now let vs see what instrument the angell vsed . a coale fr●m the altar . the fourth circumstance of this consolation , is the instrument which it pleased god , the angel should vse to minister comfort to the prophet , a strange instrument for so great a worke : a coale of fire . here let humane reason hide it selfe , and wordly wisedome bee confounded , to see the wonderfull works of the lord : god could haue healed the prophets infirmities , and giuen him comfort against his feare , & courage in his calling , without means , but he wil vse meanes : and what ? a weake meanes : nay , a meanes that seemes contrary : a coale of fire must touch his lippes : that which in all reason would haue made him speake worse , by gods appointment and the power of his word , shall make him speake better . out of which practise of god , we learn many points : first , see how god magnifieth meanes : hee can worke without them , and so he did in the creation , giuing light to the world , diuers dayes before there was sunne : but since the order of nature was established , hee generally vseth meanes , not onely in his ordinarie ▪ but euen in his miraculous actions : and though hee vse not alwayes the ordinarie and direct meanes : yet meanes hee generally vseth , though they seeme contrary : as heere in this place , and the same will bee found true in almost all the miracles , both of the old and new testament . this therefore commends vnto all men , the vse of such good meanes , as gods prouidence hath ordained of any duties , or effecting of any thing , that doth belong vnto vs to doe : and not to depend vppon immediate helpes from heauen , as many fonde and fantasticall men doe , who are therefore oftentimes iustly forsaken of god , and left destitute of all helpe ; and so exposed to shame and reproach . secondly , see here the mightie power of gods ordinance , how it appeareth in weakenesse : such are all his great workes . in the creation , hee brought light out of darknesse . in our redemption , hee brought vs life out of death . in our conuersions , hee workes vpon vs by his worde , and by it hee drawes vs to him , which in all reason would driue vs from him : and by it confounds the wisedome of the worlde , which is starke foolishnesse to the wisedome of the lord. and so heere , hee cleanseth the prophet by a coale of fire : which would rather defile him , and seasoneth his mouth with it , which in reason should haue burnd him : so great , so admirable , and so powerfull are the ordinances of god , though they seeme neuer so contrarie , or so weake in themselues , or in their meanes . let this teach al men not to contemne the sacraments , though the outward elements , bread , wine , and water , bee weake and common , and dead creatures in themselues : nor the ministerie of the word , though it bee exercised by a weake man , mortall and miserable as others are : for that god , which can season the prophets mouth , and clense his heart by a coale of fire , no maruell though hee worke vppon the consciences of men , by his word and sacraments . and againe , when we see grace and holinesse conueyed into mens hearts by the word and sacraments : let vs learne , not to ascribe it to the dignitie , either of the minister , or the elements , but to the supreme power of the mighty god , who can purge the prophet , by a coale from the altar . neither is it altogether without misterie , that god here sanctifieth the prophet , by touching his lippes with a fierie coale : for it signifieth , that the apt and sufficient teacher , must haue a fierie tongue , and to that same purpose , tht holy ghost came downe vppon the apostles in fierie toungs , & it may be that the one is a tipe of the other . certaine it is , that they both teach vs thus much , that all true and able ministers , must pray and endeuour to haue a tongue full of power and force , euen like fire , to eate vp the sinnes and corruptions of the worlde . for though it bee a worthy gift of god to speake mildly , and moderately , so that his speech shall fall like dewe vpon the grasse : yet it is the fierie tongue that beates downe sinne , and works sound grace in the heart : it may be there are some , which neede the fierie tongue . this shewes apparantly that those ministers neuer had their lips touched with a coale from gods altar : that is , their consciences neuer touched , nor their soules seasoned with the sanctifying grace of gods spirit , which sit still and ●ee great and greuous staines in a church , and corruptions in a state , and can bee content neuer to reproue ●hem , as though ministers were perswaders onely , and not reprouers . but when this comes to bee wayed in the ballance of a good conscience , it will bee found , that not the pleasing tongue , but the fierie tongue , is the principall grace of a good minister . but to goe further : whence came this coale ? taken from the altar . this coale of fire was taken by the angel from the altar of god , where was a fire which neuer went out , and this fire was that , that came from heauen : sent downe by god , at the dedication of the temple by salomon . and this fire kindled by god neuer went out : for no man could kindle the like , but all other was counted strange fire ; as nadab , and abihu , tryed in wofull experience , when they would needes offer with it . now the prophet must be cleansed with the fire which came from hea●●n : teaching vs , that the ministers must haue his fierie tongue from the holy ghost . as the apostles were said to bee baptized with the holy ghost & with fire : a fierie tongue , is a speciall ornament of a minister , but that fire must come from heauen : that is , his zeale must be a godly and heauenly zeale ; but hee that hath a railing , lying , a slanderous , a malicious , or a contentious tongue , he hath a fierie tongue indeed . but this is kindled of the fire of hell , as saint iames saith : the vnbridled tongue , is a worlde of wickednesse , and defileth the whole body , setteth on fire the whole course of nature , and is set ●n fire in hell . so then , a spitefull and malicious tongue wee see , is a fierie tongue , but that fire is taken from hell , and not from gods altar . and hee that stands vp to preach with this tongue , god will neuer suffer any great worke to be done by him in his church , though his tongue be neuer so fierie , and his speech neuer so powerfull . as therefore ministers must abhorre the flattering and pleasing tongue , and must haue a fierie tongue : so on the other side , this fire must bee from gods altar : that is , the fire of their zeale must bee builded by gods spirit , and not by the spirit of discord and dissention . ambitious humors , turbulent & proud humours , new opinions , priuate quarrels , all these , nor none of these , are for the pulpit . these may make a man fierie tongued , but this fire , was neuer taken from gods altar , as the prophets was : this fierie tongue neuer came from heauen , as the apostles did . it followeth . and touched my lippes . this fifth and last circumstance , is the application of the remedie . the coale which is the medicine , is applyed by this angel to his lips , that is , to that part which was polluted : and as he formerly complayned of the pollution of his lips , so the medicine is applyed to his lippes : here the angell , which in this case is made gods minister , doth teach all gods ministers , a great point of wisedome , in heauenly diuinitie , namely , to apply their doctrine to their audience , in such manner , as the circumstances of place , times , or persons do require : some ministers come to an ignorant and vnhumbled people , and teach them the gospell , which neuer knewe the lawe : here the firy coale is vsed , but the lips are not touched : that is , good doctrine taught , but not well applyed : for that the lawe should first be laid to their consciences , others beate all vpon the lawe , when it may be their hearers are a people sufficiently cast downe , and haue more need to be raised vp with the sweet comforts of the gospell : others vse to lay open the nakednes of the court in the country , and to reproue the faults of princes and great magistrates before the cōmon people , who haue more neede of the catechisme : others bring the catechisme or points of ordinary instruction into the court , wher y e duties of kings & counsellors should be taught in all plainnes and sinceritie : others bring their new opinions or controuersall points vnto popular audiences , which indeed are fit for the schooles : others busie themselues about ceremonies , when the substance is in danger to be lost : all these haue it may be , the coale of fire , but it is misapplyed , and not applyed to the polluted lips . let all ministers therfore lerne this point of wisdome of the angell , to apply the medicines of their doctrine to the times , persons , and places , which are infected , so shall they bee sure not to take paines in vaine . and thus much of the circumstances of his consolation . it followeth in the text . loe thy iniquitie shal be taken away , and thy sinnes shall be purged . after the circumstances , followeth the ground and matter of his consolation , and that is the forgiuenesse of his sinnes : where first let vs marke how it and the instrument are annexed together : loe saith the angel , this coale hath touched thy lippes , and thy iniquities shall bee forgiuen , and thy sinnes purged : as though hee had bene clensed by the coale : wher we may note , how greatly god magnifieth the meanes which himself ordaineth , euen true remission and saluation to the right and holy vsing of them , though it come not from them , but from his own mercy , and power of his ordinance . it is therefore no maruell though god sanctifieth the childe by the ministery of water in baptisme , and feede our soules in the lords supper , by feeding our bodies with bread and wine : and no maruell though the carelesse neglect of either of them , be damnation to him that despiseth them : seeing they are gods instruments , ordained by him to conuey his grace vnto vs : and yet for all this , wee are to knowe , that remission or saluation , is no more tyed to the very elements , or the actions , then here the prophets forgiuenesse is to the coale of fire . but the maine point is , that for the prophets consolation , the angell tells him his iniquities shall be taken away , and his sinnes purged , as thereby hee had said thy sins were the cause of thy feare , therefore that thy feare may be taken away , thy sinnes shall be forgiuen . where we learne , that as fewe comes by sinne , so all true comfort comes from the forgiuenesse of sinnes : this is that , that onely pacifieth the conscience , and satisfieth the soule : when dauid had sinned against the lord in his two great sinnes , and thereby prouoked gods wrath against him , and wounded his owne conscience , if the prophet had told him hee had made him king of 10 kingdome● more , hee had not so reioyced his heart , as when he told him , after his repentance , thy sinnes are forgiuen thee , thou shalt not dye : so when this prophet was extreamely affrighted at gods presēce , because of some sinnes and negligences in his calling , it had bene no comfort to his poore soule , to haue bene told , thou shalt haue a more eloquent tongue , and a more powerful speech , thou shalt haue better accesse to the court and audience before the king : all these , & all such like , would haue beene no better then guilded poyson vnto him , being in this case : but the happy answere that refresheth his weary soule more then all the world , was this , loe thy iniquities are forgiuen , and thy sinnes purged . all faithfull ministers must heere learne the true way of comforting troubled and distressed consciences , namely , first to drawe him vnto a sight of some particular sinnes , then to summon him into gods presence , and there to arraigne him for those sinnes , vntill the view of the foulnesse of his sinnes , and the glory of gods iustice , haue sufficiently humbled him , and then to labour to perswade his conscience vppon good grounds of the pardon of those sinnes by christ iesus : this is the way that god vsed and deuised , this is the sure way , that cannot faile . some thinke that all trouble of mind is nothing but melancholy , and therefore thinke nothing needes but physicke and outward comforts : but he that considers in what case the prophet here was , or dauid when hee made the 6. the 32. or the 51. psalmes , will be of another mind , and will finde that nothing can properly trouble the mind but sinne : therefore as the wise physitian in his cure , first searcheth out the cause , and then endeuour to to take it away : so the good physitian of the soule , must first of all search into the cause of his sicknesse , that is his sins , and must take them away : which if they doe not , then al their labour is lost : for al the company , musicke , recreation , wit , diet , nay all worldly comforts & delights , if it were the aduancement to a kingdom , cannot so much comfort the distressed soule of a sinner , as this voice of a minister spoken from god vpon good grounds ; thy sinnes are forgiuen thee . now to lay downe what bee tho●e true and good groundes , whereupon a minister may safely and comfortably pronounce pardon of sins to a sinner , belongs properly to another place . in the next place ; let vs heere obserue how the lord afore he renued the prophets commission , or send him to preach to the people , first humbles him for his sinnes , and then vppon his repentance , giues him pardon : teaching vs , that no minister is well qualified to the holy duties of the ministery , vnlesse he haue truly repented of his sins , and haue obtained pardon and mercie in the messias . ministers labour for qualifications , but the true minister of god will labour for this qualification aboue all other : for doubtlesse hee shall pronounce most powerfully the pardon of sinnes to others , to whose conscience god hath pronounced pardon of his owne . in the last place , let vs obserue how the preacher being to be comforted before he goe this newe embassage , the lord is so carefull for him , that rather then he be not comforted ( if there be no man to do it ) , an angel shal be sēt to be his comforter , & ( if ther be not another prophet to doe it ) an angel shall pronounce vnto him the pardon of his sins . let this be an encouragement for all pastors and ministers of gods church , to labour painfully and faithfully in their places , for the goodnesse of the lord will neuer faile them , nor shall they want comfort , when euer they stand in neede thereof . yea rather shall angels from heauen be their helpes and comforters , then faithfull ministers shall be left destitute . hitherto of the second generall points : namely , of the prophets consolation . the third and last general point is , the renouation of the prophets commission , in the eight , and part of the ninth verses , and it containeth 3. parts , 1. a question or inquiry made by god. when shall i send , and who shall goe for vs ? 2 the answere of the prophet : here am i , send me . 3 the commission renued vnto him : the lord said , goe and speake vnto this people . the first part , is a question made by god , by way of proclamation , wherein he inquireth who shall goe preach vnto this people . also , i heard the voyce of the lord , saying , whom shall i send , and who shall goe for vs ? in which proclamation , and inquirie of the lord , we are not to imagine that the lord , was either vnprouided of such as should execute his will , or knewe not who were able , or who were willing to goe preach his wo●d : for as the apostle saith , in the matter of election ▪ the lord knoweth who are his : so much more in particular vocations . the lord knoweth who are his , and neede not to aske whom shall i send , or who shall goe ? but then it may bee demaunded , why the lord saith so ? i answere , not for his owne sake , but for ours : whom hereby he would instruct , in diuers points of holy doctrine . first , hereby hee would giue vs to vnderstand , how hard a thing it is , to finde an able and godly minister , for if there were not a great scarcitie of such men , the lorde needed not aske this question . but some will obiect against this , that there are in many christian churches so many ministers , as they cannot all bee maintained , but some goe vp and downe , vndisposed , and vnprouided for . i answere , this is too true in all ages : there were wandering leuits in the olde testament , which went vp and downe and offered their seruice , and serued for 10. shekels of siluer , and a sute of apparell , and meate and drinke : but this calamitie was vpon the church of the iewes , neuer but then , when there was no king in israel , and euery one did that which was good in his owne eyes . if therefore there bee any in our church , & in christian nations , which goe vp and downe , and offer their seruice at such rates , it is much more miserable , seeing now there are kings in israel : and therefore it is no reason that euery man rob the church , as it shal please his couetous minde . but ceasing to enquire whether thi● bee so or no : and if it bee so , leauing the reformation thereof to those churches and states whom it may concerne : i answere , for the matter in hand , that this may be so , and yet the lorde may complaine as here hee doth . whom shall i send ? for the lord meaneth not such as beare the name of leuites or priestes in the olde , or of ministers in the newe : for there were alwayes more of them : who , some for preferment sake , some for their ease , and some for a refuge how to liue , are willing to enter that function , and accordingly in that calling , seeke not the lord , but themselues , and their owne ends . but heere the lord inquireth for such men , as first , purely doe seeke and vndertake that function , therein to honour god , & to gather his church , and then in all their labours and ministeriall duties , truly and faithfully endeuor to the same ends ; preaching gods word , and as gods word , diligently prouing , exhorting , and admonishing : and shining before their people in good works : for such men , it is no maruell though the lord light a candle at noone day , and make open proclamation to seeke for them , saying ; whom shall i send ? for , such a man is as iob saith , one of a thousand : for ●ome wāt abilitie to discharge their duties , as s. paul saith ; who are sufficient for those things ? and some want willingnesse to vndertake the labour , as god here complaineth ; who shall goe for vs ? now to make vse of this doctrine to our church . it were to be wished , that in these daies , & for our christian churches , the lord had not as great cause to cry out in the want of able , faithfull , and godly ministers , whom shall i send , and who shall goe for vs ? but alas , this want is too apparant , and his blemish is too notorious , and it is a worke worthy the labour of kings and princes to reforme it : and is a kings euil , nor to be healed but by the power of a king , for as long as there are so fewe and meane preferments for painefull ministers , there will neuer want abundance of such ministers as doe want either conscience or abilitie to discharge their duties . in the meane time , till god put into the hearts of parliaments , and princes , to looke to this great and needfull worke ; let vs ministers learne our duties : and first , wee who are in the vniuersities , are here admonished to look to our selues . by gods blessing we are many , and daily grow more and more : let vs therefore so furnish our selues ▪ as that when god or his church shall say , who shall goe for vs , and whom shall i send ? then he may finde many amongst vs , whom hee may send to that great worke of the ministerie : and let vs feare to bee such , as that god may affirme of vs , as in the dayes of iob , that hee cannot finde one of a thousand . secondly , all ministers learne here , not to content themselues with the name and title of ministers , but labour for the substantiall ornaments thereof , nor to be willing to take the honour and li●ings , and to refuse the burthen and 〈◊〉 of the ministerie . for else let them know , god hath no neede of them : for had the lorde pleased or contented himself with such kinde of men , as seeke to bee ministers for themselues , and not for his sake : or being ministers , doe feede themselues , and not their flocke : or preach themselues , and not christ : then had he not needed to haue made this proclamation , for all ages haue yeelded store of such . but contrariwise , he that is painefull and faithfull in this function , let him know , that god and his church hath neede of him . lastly , here the romish cleargie are iustly to bee taxed , whose number is infinite : but it is lamentable to see howe fewe among them be such as the lord here seeketh for . their orders of regulars are exceeding many , beside all their secular priests , and it is almost incredible , how many thousands there be of dominicans or franciscans , or in some one of their orders : and yet amongst the many millions of their monkes , there is scarce to bee found one of many , who for his learning & other gifts , is fit to be sent to the work of god : nay , their ignorance was palpable and rediculous to the world , vntill of late , being by luther , and others of our church , made ashamed thereof , they haue laboured ( especially the iesuits ) to become learned . how foule a thing is it that amongst so many , the lord should haue cause to complaine ; whom shall we send ? the iesuits indeed many of them are learned , but for other qualities , they are fitter to be plotters , & practisers in state matters , spies or in●elligencers , reconcilers , seducers , and subuerters , then ministers : and fitter to be instruments of pollicie to euil kings , then ministers of the gospel vnto god. but take away them , and some fewe selected monkes ( and those but few out of many millions● & then euen for learning , also god may cry , and call & proclaime in their monasteries ; whō shal i send ? and if it be a shame and miserie ? to a church , to want such as god may send , or to haue but a fewe , then the romish church is shamelesse , which shames not to haue so many , and yet amongst them all , whom god may send , almost none . in the next place . by this inquirie , and question made by god , whom shal i send , and who shall goe for vs ? the lord would teach vs , that no man is to vndertake this function , vnlesse god call and send him : therefore here are condemned , the prophaine fancies of the anabaptists , and all like them , who thinke that any man vpon a priuate motion , may steppe foorth and vndertake the duties of a prophet , to preach and expound , &c. oh , but say they , these motions are from gods spirit : surely they can say litle for themselues , who cannot say so much : but that cannot serue their turne : for if we say contrariwise nay , but they are from the diuell , or at the least from your owne vanitie and pride , how can they disproue it ! againe , might not the prophet haue alledged that with a better pretence and colour then they ? yet he stayeth till god here call him : euen so all good ministers are to stay gods calling . if any aske , how he shall know when god calles him ? i answere , god calleth ordinarily by his church , her voice is his : therefore whensoeuer the church of god , saith vnto thee , thou shalt bee sent , and thou shalt goe for vs , euen then doth the lorde call vs out to this holy function . thirdly , let vs obserue how the lord saith : who shal ( i ) send , & who shal go for ( vs ) ? some interpreters gather out of this chapter , an argument for the trinitie of persons ; as namely , out of the third verse , where the angels sing ▪ holy , holy , holy , lord god , &c. but it is not sound inough to ouerthrowe our stubborne enemies the iewes , and therfore it seemes those diuines are of a sounder and wiser iudgement : who seeing we haue other places pregnant and plaine enough , therefore thinke it no good discreetiō to vrge this or any such place which may probably admit another interpretation , least that the iewes finding the weaknesse of the argument , doe iudge all our proofes to be as weak , and so take occasiō to persist the rather in their blindnesse , by that which wee brought to haue conuerted them . and as for that song of the angels in the third verse , where they ascribe holinesse to the lord three times : that their repetition signifieth nothing else , but the continuall ioy and delight which the holy angels take in praising of god , who cannot satisfie themselues in honouring his name : teaching vs in their example , neuer to bee weary of praysing god by prayers and holy hymnes , and of ho●o●ring him in our liues and callings . but to proue out of the words ; holy , holy , holy , the three persons in trinitie , seemes to bee no fit nor sound collection . rather in my opinion , we may safely collect and conclude out of these words ( i and vs ) that there are more persons in the trinitie then one : for first , god the father , or the whole deitie saith : whom shall i send ? and then changing the number , he saith : who shal goe for vs ? for howsoeuer god may imploy in the word vs , that hee that is sent to preach , is sent as well for the good of the church , as for his owne glory , yet can it not bee denied , but that the plurall number here , and elsewhere , ascribed to the deity , must needs argue a certaine pluralitie of pe●sons in that deitie : as in genesis it is written , that god said , let vs make man : & here , who shall goe for vs ? out of the euidence of which places , seeing the enemies of this doctrine must needs graunt a pluralitie , namely , that there are more then one : then wee shal sufficiently proue out of other places , and by other arguments , that there are three . in the last place , let vs marke what god saith : whom shal i send , and who shal go for vs ? god sends a minister to preach , & he goeth for god. then behold here , what is the trade and profession of a minister , hee is the seruant of god. so saith god here , he goeth for mee : and so saith the apostle of himself & al other good ministers , that they are gods labo●rers . and in another place : the angel of god appeared , whose i am , and whom i serue ? but if any man thinke that either god speaketh so fauourably of them , or saint paul too partially of themselues , then let the diuell himselfe be iudge in this case , who plainely and freely confesseth ( though he did it not in loue to the truth or them ) these men are the seruāts of the most high god , which teach vnto vs the way of saluation . let therefore either god be beleeued , who is for them , or the diuell who is against them . but what kinde of seruants are they ? what place or office haue they ▪ they are his messengers or ambassadors , this is their profession , and their place . now then for the vse hereof . if they be gods seruants , then are they not their owne maisters , they haue a maister , euen god , whose they are , and for whom , and from whom they come : they may not therefore please themselues , nor serue their owne pleasures , nor seeke the satisfying of the their own carnall lustes , either in matter of pleasure , credite , or profite : if they do then euill , he calls them to a heauie account , whose seruants they are . againe , if they bee gods seruants , then let them doe their seruice to god , and expect their reward from god : some ministers will expect the reward , and honour of gods seruants , but will doe no seruice : that beseemes not seruants : let such men remember for whom they come , euen from that god , who as he can giue reward : so he will expect seruice . and as for such men as painfully do their seruice , but are not regarded nor rewarded of mē as they deserue , let thē be content , & continue in their faithfulnesse , for they are gods ambassadors : and we know ambassadors may haue gifts giuen them , of those to whom they are sent : but they expect their maintenance from the kings their owne maisters : so the maintenance which the world should giue ministers , is like gifts giuen to ambassadors : if it come , it is no more then they deserue . if it come not , yet will faithfull ministers doe their dutie , and expect their payment from their king and maister god , whose they are , and whom they serue . thirdly , if they be gods ambassadors , sent by him , and come from and for him , then let all such as either condemne , or any way iniurie them , be assured , that as god is mightie & powerfull , so he will mightily reuenge it . there was neuer king so poore or weake , but thought himselfe strong inough to 〈◊〉 any wong offered to his ambassor and shal god suffer so foule a wickednesse to lie vnpunished ? nay , they and their posterities shall smart for it ; let ahab , and iezabel , and iulian , say if it bee not so : and all ages or stories , ●hewe the contrary if they can , that euer any contemner and abuser of godly ministers , escaped the visible vengeance of gods reuenging hands on him or his . fourthly , seeing they are gods messengers & seruants , they must not be the seruants of men , to please , or flatter , or satisfie humours , this is not for them that are gods seruants : they therefore that will bee slaues to the persons , and pleasures , and humours of men , they forget that they are gods seruants , and came for him : yea , they must not endeuour the pleasing of themselues , nor the bringing of their owne purposes to passe , but in euery motions either made to thē by others ; or suggested frō their owne hearts , they must forth with call to mind , who sent me hither , & for whom am i come ? euen from and for god : therefore they are to yeeld to nothing , nor ayme at any thing but which may be both to the will , and for the glory of him that sent them . and if the great men of this world , doe thinke it wrong that any man should command their seruant against their will , or expect any seruice from them against their owne honour : then let them thinke it reason that gods misters should not bee commanded any thing contrary to gods will , or against his honour . and lastly , if ministers bee gods seruants , then let them regard their maisters glorie , and be ashamed to doe any thing , either in their doctrine or liues , which may dishonour him : that seruant is vnworthy of a good maister , who seekes not his maisters credite in all his courses . and againe , if they bee gods ambassadors , then must they not deliuer their owne fancies , or inuentions , but that message they receiued : and as they receiued it , so must they better it . and if they doe their duties faithfully , this doctrine is comfortable to them , they take paines , with ioy they haue a maister will reward them : they may speake freely , ( so it be with discretion ) they haue a maister will make it good : they may stand boldly in the face of their enemies , they haue a maister will defend them . and euery faithfull minister may say to himselfe , i will doe my dutie , and deliuer my ambassage . he whom i serue , and whose i am : he who sent me , and for whom i come , will beare me out . and thus much of the inquirie which god makes , and the manner of it . now let vs see the answere which the prophet makes , in these words . then i sayd , here am i : send me . the prophet after hee was comforted by god , and had his sinnes forgiuen , then answereth ; here am i , send me . first marke heere , what a great change is wrought on the suddaine : he who a little afore , feared and shrunke at the least appearance of gods glorie : now stands forth boldly , as soone as he is called , and answereth ; heere am i , send me : so great a matter is it for a minister to haue his sinnes forgiuen , and to feele the fauour of god to his soule and conscience . here therefore wee haue an answer● to two great questions , often moued in the world . first , many would haue quietnesse of minde , and peace of conscience , and cannot attaine vnto it ; if they aske how they might , to them i answere ; here is the way , seeke it not in worldly wealth , carnall pleasures , nor humane learning , in companie nor recreations : but seeke it in the fauour of god , and pardon of thy sinnes , and thou shalt not misse of it . thus shalt thou haue comfort in thy owne conscience , courage before men , and boldnesse toward god. secondly , many students in diuinitie , would gladly be ministers , and doe much honour the calling : but they finde a feare and shrinking in themselues , and thereby an vnwillingnesse to venter vpon it . if they aske , how they amend this : i answere , ( or rather the example of his prophet answereth for me ) ; let that man set himselfe in gods presence , enter into himselfe , search his conscience , f●nde out his sinnes , confesse and bewayle them to god , craue pardon in christes blood , and grace to leaue them , and cease not till hee heare the voyce of gods spirit sounding in his conscience : thy sinnes are forgiuen thee . then when god shall aske whom shall send , thou wilt answere readily , and with ioy , heere am i , send me . and againe , many are driuen from this calling , to behold the contempt and reproch , and daungers which belong vnto it . but let those men marke heere the phrase of this holy prophet ▪ when god asked , whom shall i sen●e ? hee might haue answered : lorde , i would goe , but such disgraces and discouragements doe accompany this function , as i desire to bee excused : but hee casting aside all such conceits , answereth peremptorily , heere am i , send mee . how came this to pas●e , for certainly the prophet was as sensible of these wrongs as any of vs all , for he was nobly borne and brought vp , and was of the blood royall : surely , because hee sawe he was in gods fauour , hee had him and his commission on his side , and he held this for a sure ground : if god be on my side , who can be against mee ? therefore doubtlesse , those men who are driuen backe by these discouragements , were neuer setled in assurance that their sinnes were forgiuen : nor satisfied sufficiently , that god is on the side of all good ministers , and that , that calling as it hath his authoritie from god , so likewise , allowance , blessing , assistance , and defence of god aboue any other calling : for if they were , they would scorne the storme , and contemne the contempt of the prophane world , and with much courage and cōfort , set their hand to gods plough , and say with the prophet ; here i am , send me . secondly , let vs obserue , how the prophet whē god askes the question , sends him not to others , nor commends others to that seruice , as is to be thought hee might haue done many in the churches of the iewes , but offers himselfe , heere am i. it controlles the carnall courses of many amongst vs in the vniuersities , who thinke it sufficient to liue there , and send out other men , and giue testimonies and letters of commendations to other men , but themselues stirre not : when question is made ; who shall goe to such a place ? or who shall be sent to such a parish ? they say not , here am i , but either it is too little a liuing , or too great a charge , or ill seated , or some fault it hath , that they will not bee sent to it : but will answere god and his church , there is such a man , and giue him letters of testimonie , or commendation , and so all is well : but for themselues , they liue too sweet and easie liues , willingly to vndertake the attempt and burden of the ministerie . let such men therefore learne , when god and his church giue them a calling , to answere with the prophet : heere am i , send me . and let all such as are students of diuinitie in the vniuersities , marke here the prophets answere , not i will bee ready , but here i am ; why takes hee no longer time ? because hee was now sufficiently qualified . where let them learne , not to linger and lye rioting too long in their spec●da●i●e courses : but when they are competently furnished with learning , and other qualities befitting that calling : let them shew themselues willing and readie to yeeld their seruice to the church , when they shall be called . for as an apple may as well hang too long on the tree , as bee puld too soone , and both make it vnfit for vse : so may men as well stay too long , as goe out too soone : and both wayes are made vnprofitable , or at least lesse profitable in the church . and to conclude this second point ; it is not vnworthy to be noted , that the prophet saith not , here i am : and i runne on my owne head , but , send me . hee willes the lorde to send him : then where are they who dare bragge of their priuate motions , and will runne when they are not sent ? the prophet might haue said ; oh , now i feele a motion from the spirit , therfore i will goe and preach : but he stayeth till he be sent in expresse tearms : let no man therfore presume to presse into this function , till he bee fully resolued in his conscience , that god and his church hath said vnto him , goe . and though a man be neuer so well qualified with all maner of sufficiency , yet let him sit still and stay gods leisure , and let him say , here i am , send me : and so rest contented vntill he bee sent . if any man say it is vnfit that a man should say so of himselfe ; i answere , let him not say so in wordes , but in deeds : let him therefore make proofe of himselfe , and giue the church tryall of his gifts . vpon which experience of his gifts , if he be found sufficient , that practise of his is all one , and much more then if hee had said , heere i am , send me . thus wee see the prophet would not stirre till he were sent , and therefore in the next words , he is bid to goe . and he sayd , goe and speake vnto this people . heere is the third and last promise , namely , the essentiall words of his commission . wherein , ( after god had sought for one to goe , and the prophet had presented himselfe , and offered his seruice ) god both giues him leaue to goe , and further doth furnish him with authoritie , both to goe and speake . wherein the principall point is , that the authoritie of the prophets calling , is deriued from god him●e●fe , in plaine and euident words ; goe and speake : and till then the prophet went not . so in the newe testament , the apostles went not into the world to preach , till they had their commission : goe and teach all nations . and after them , saint paul preached not , till it was said vnto him , arise , and goe . in all which is discouered and condemned the pride and presumption of those who dare run on their own heads , and will not stay till the lord say vnto them : goe , and speake . these men are bolder , then either the extraordinarie prophets of the olde testament , or the apostles , which are the extraordinary ministers of the new : who alwaies had their warrant with thē when they went. and if any man aske why is it necessarie they should haue so ; i answere , the reasons are many . first , all prophets and ministers , are gods deputies and commissioners , it is therefore reason that they haue authoritie from their lord and maister . secondly , their wordes nor deedes beare no credite , nor haue any power in them , vnlesse they be spoken by vertue of a commission ▪ nor haue their labours any blessing : vnlesse god giue it . thirdly , these persons haue no protection , nor safetie , vnlesse they bee gods ambassadors : and how are they so , vnlesse they be called and sent by god , and haue authoritie giuen of god ? for these causes , no man is to thrust himselfe into the ministerie , without a calling from god , and therefore no maruell , though those men who will bee chusers , and callers of themselues , and run when they are not sent , bee in their persons , subiect to all dangers : because they are out of gods protection , & their labours without profite because no blessing , nor promise of god was giuē vnto them : for god may iustly say vnto them : let him that sent you , protect your persons : let him that sent you , blesse your labours . but it will then bee demaunded , how may i know if god bid mee goe : god speakes not now from heauen as in old time , and as to this prophet : i answere , it is true , we are to looke for no such visions , nor apparitions from heauen , for ordinarily there are none such , and the popish church doth but deceiue themselues , and cozen the world , who tell vs of so many apparitions that happen to their monkes and fryers : for now ordinarily , god speaketh in another maner to his church : for in generall duties god speaketh to vs out of his word and holy scriptures , and in p●rticular and personall duties , ( where the word in plaine termes serueth not ) hee speaketh to a man by his owne conscience , and by the voice of his church . out of this word , god sheweth thee the dignitie and excellencie of this calling , to be a minister of the word : namely , they are his messengers & ambassadors , &c. that so hee may winne them to loue and affect it . and againe , the necessicitie of it , that it teacheth the way to sa●uation , that without it ordinarily gods chuch is not gathered , nor mens soules saued , that this may stirre thee vp to vndertake the burthen : this is generall . but now particularly for thy selfe , wouldst thou know whether god would haue thee to goe or no , then thou must aske thy owne conscience , and aske the church , for if thou be heartily willing , and be fully and worthily qualified , then god bids thee goe . now thy conscience must iudge of thy willingnesse , and the church of thy abilitie : and as thou maist not trust other men , to iudge of thy inclination or affection , so thou mayst not trust thy owne iudgement , to iudge of thy worthines or sufficiencie . if therefore thy owne conscience tell thee vpon true examination , that thou doest not loue and affect this calling aboue any other , then god sends thee not : and if thou enter with such a testimonie , not god ▪ but some wordly and sinister respect doth send thee , and put thee forward : for though thou doest desire it , yet if the church of god giue not allowance of sufficiency , god doth not send thee : but if contrariwise , thy conscience do truly testifie vnto thee , that thou desirest to doe seruice to god and his church , in this calling aboue any other : and if withal , vpon signification hereof to the church , and vpon trial made of thy gifts & sufffciency , the church ( that is , maly learned , wise , and godly , and such as the church hath publikely appointed for that purpose ) do approue of that they desire , and of thy sufficiencie to doe god seruice in his ministery , and thereupon by a publike calling , bid thee goe , then assuredly god himselfe hath bid thee goe . and it is as effectuall a calling , as if thou heardst the voyce of god frō heauen : for as in repentance , if thy conscience tell thee thou hast truly repented , and if thou canst make that knowne to the church by so good euidēce , as thervpon a minister of god pronounceth the pardon of thy sins vnto the● if thou restest herein , & knowest it to bee as effectuall , as if god from heauen had tolde thee , thy sinnes are pardoned . so is it here , if thou hast the testimonie , first of thy conscience , and then of the church , thou art to rest therein , as in the voice of god : and this is the calling that we are to looke for in these dayes . by which doctrine , as those are iustly condemned of foule presumption , who dare runne vpon priuate motions , and carnall respects , and are iustly left without blessing or protection : so they on the other side , doe offer great wrong to god and to his church , who when they cannot deny , but they affect the ministerie aboue any calling , and haue approbation of their giftes from the good church , yet will not beleeue the testimonie of the church herein , but their owne priuate iudgements , which in this case is no way a competent iudge , either for , or against . let such men knowe , that they oppose themselues euen against god himselfe : it being certaine , that where the inward calling of the conscience , and the outwarde calling of the church doe concurre , there god himselfe calleth and biddeth that man , goe , and speake . nowe then ( to drawe to an ende ) let vs obserue in the last place , with what authoritie a minister of god comes vnto vs , and executes his function : euen with an immediate authoritie & commission from god : whereby he is bid , goe , and speake . if it bee so , let it perswade the world , to feare to doe any wrong , either to that calling , as to those persons who come with so faire a commission from god himselfe . but if it doe not perswade the prophane worlde , at least let this be a comfort & encouragement to all true ministers , for if god bid them goe he will goe with them himselfe : if hee send them , he will not forsake them , but assist them , and blesse them , and open their mouthes , and enlarge their hearts , and harden their foreheads , and giue power vnto their words to conuert his children , & to confound and astonish the hearts of his enemies . if he send them , he will defend and protect them , so that one haire of their heads shall not fall to the earth without his prouidence . if he send them , he will prouide for them , and sufficiently reward them : and wil honour them in the hearts of his owne people , and magnifie them in the faces of their enemies . and lastly , if he send them , he will pay them their wage , euen an eternall might of comfort here , and of glorie in heauen . and as they are here bid goe , so once they shal be bid come : and that not onely with the generall call of all the elect. come ye blessed of my father inherite the kingdom prepared for you . but euen with that particular call , with especiall blessings to them that are faithfull in this seruice : come thou good and faithfull seruant , enter into thy maisters ioy . psalme 118 16. blessed be he that commeth in name of the lord. w. p. daniel 12.3 . they that turne many to righteousnesse , shall shine as the starres for euer and euer . w. c. finis . notes, typically marginal, from the original text notes for div a09445-e100 dan. 12 , 3. (a) answer to perkins his reformed catholick , by b. a priest . notes for div a09445-e2240 title an angel. reuel . 2. & 3. chapters . vse 1 for ministers . (a) this sermon was in the vniuersitie church , to the body of the vniuersitie . 2 vse for ministers . 1 cor. 14 , 2● , 25. the vse for hearers . malach , 2 , 7. 1 corinth 11 , 11. 2 title , an interpreter . vse , 1. esay , 50 , 4. reuel . 10 , 8. acts. 2. 1 corinth . psal , 119 , 18 , 2 vse . esay , 13. exod , 19 , 20 , leuit. 10 , 3 , 1 the truth heereof . 2 the reasons heerof . reason the contempt of it . ieremie , 15 , 10. 2 reason the difficultie . 2 corinth . 2 , 16. 3 reason : want of maintenance . deuter , 10 , 9 , & 28 , 2 , number , 18 , 26. 3 the vse of it . 1 to rulers . 1 samuell , 19 , 20 , 21.22 , 23 , 24. at rome re●mes doway . 1 kings , 18 ▪ 22. ezechiell , 47 , 1 , &c. 2 vse for ministers . galath . 2 , 9. 3 vse for students . 4 vse for hearers . math , 5 , 13 , gala , 4 , 16 , 5 vse for all men . 2 , reg , 2 ▪ 9 , 3 part of the description by his office acts , 20 , 21 , 1 , iohn , 2. 1 vse for ministers . first for the popish ministerie . phillip , 3 , 8 , 9. secondly our owne . psal. 32. 3 vse to ministers . 2 vse for students . 3 vse for the hearers . 4 vse for fathers . 4 point , the blessing . math , 16 , 16. iohn , 20 , 23. esay , 44 , 25 , 26. 1 vse rulers ▪ psalm● ●ay . vse for ministers 3 vse for hearers . 5 part the cōmission . heb. 1. vlt. vse 1 to ministers . 1 sam. 12. psalm , 119 , 2 vse for hearers . notes for div a09445-e8710 ma●h . 26 , 11. dent. 15. psal. 109 , 10 psal. 37 , 25. luke , 19 , 8 , &c. 1 corinth . 9 , 7 , 9 , 14. the east-riding of the county of yorke . a exod. 3.11 . & . 4.10.13 . b ieremy . 1 6.7 . c act. 9.6 . &c. 1. tim. 3.6 2. cor. 11.4 pro. 27.23 iam. 1.17 . psal. 10.4 . psal. 10.5 acts. 24.26 . psal. 14.4 2. tim. 4.8 . reuel . 6.16 the first vse for ministers ▪ exod. 3.5 the 2. vse . the 3. vse . psal. 50.16 . math 5.13 . the fourth vse for ministers . the second vse against the papists . gala. 2.9 . mat. 17.6 . & luke . 9.33 . 2. cor. 12 3 vse . to the people . deut. 5.25 26.27.28 2. vse . 3. vse . reu● . 6.16 luke 21 ▪ 28 ●ob 19 5 26.27 . 1 circumstance , the time . vse 1. psal. 39.9 . 2 to men distressed in conscience . vse . 3. luke . 1.53 2. ●sal . 107 ● . 2. circumstance of the minister . psal. 34. heb. 1. 2 questio●● psal 91.11.12 . 1 cor. 4.2 heb. 1.14 mal. 2.7 reue 2. & 3. ●hap . heb. 1.14 . luke . 15.10 reuel . 19.10 . & 22.9 . 2. question . 3. circumstance . the fourh petition . 2. corinth . 9.7 . 1. corinth . 9.19 . pro. 22.29 . 4. circumstance . gen. 1. from 4. to 17. acts 2. leuit. 10.1.2 . acts. 1.5 . math. 3.11 . iame● 3.6 5 circumstance , the application . the ground of his consolation . 2. sam. 11 psal. 6.3.6.7 . psal. 32.3.4 psal. 51. the whole psalme . 3 generall points , the renuing of his commission . 1 gods question . 2. tim. 2.19 . iudges 19.18 . & 17.8.6 . iudg. 17.6 . iob. 33.23 . 2. corinth . 2.16 . gen. 1.16 ▪ 1. corinth . 3.9 . acts 27.23 . acts 16.16.17 . iob. 33.23 . 1. king. 22.26.27 , 28 , 34 , &c. 2. king. 9.33 . &c. acts 12.1.2 . & 23. 2 the prophets answere . 3 the commission receiued . matth. 28.19 . acts 9.6 . &c. 1. corinth . 4.1 . iob. 33.23 acts 16.17 . pro. 29.18 math. 25.34 . math. 25.21 . satans sophistrie ansuuered by our sauiour christ and in diuers sermons further manifested / by that worthy man maister william perkins ; to which is added, a comfort for the feeble minded, wherein is set downe the temptations of a christian. perkins, william, 1558-1602. 1604 approx. 265 kb of xml-encoded text transcribed from 103 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-11 (eebo-tcp phase 1). a09462 stc 19747.7 estc s4051 34382875 ocm 34382875 29110 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. a09462) transcribed from: (early english books online ; image set 29110) images scanned from microfilm: (early english books, 1475-1640 ; 1902:9) satans sophistrie ansuuered by our sauiour christ and in diuers sermons further manifested / by that worthy man maister william perkins ; to which is added, a comfort for the feeble minded, wherein is set downe the temptations of a christian. perkins, william, 1558-1602. 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(leeson) huber sampled and proofread 2004-08 emma (leeson) huber text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion satans sophistrie ansvvered by ovr saviovr christ , and in diuers sermons further manifested by that worthy man maister william perkins . to which is added , a comfort for the feeble minded : wherein is set downe the temptations of a christian. in that he suffered , and was tempted , he is able to succour them that are tempted . heb. 2. 18. london , printed by richard field for e. e. and are to be sold at the signe of the swanne in paules church-yard . 1604. ❧ to the right honorable sir william russell , lord russell , baron of thornehaugh , yonger sonne to that most christian and honorable earle , frauncis earle of bedford , with the vertuous ladie his wife : grace and peace . right honorable , as iohn the baptist was in one desert , so our sauiour christ he was in an other : but as these two differed in their being in the world : so did they not accord in their being in the wildernesse . iohn was with some men , christ with none ; iohn was with wild men , christ with wild beasts ; iohn was preaching , christ praying ; iohn was baptizing , christ fighting ; iohn was feeding , christ fasting ; iohn was encountring with diuels incarnate , christ did encounter with the prince of those diuels . from iohn preaching in the desert , learne we diligence in our callings : from christ tempted in the desert , see we troubles at our calling : a many are the troubles of the righteous , but the lord deliuereth them out of all . if it please you to giue these after-lines the reading , you shall see set downe that monomachie or single combat , which was hand to hand betwixt christ and the diuell . and as for christ iesus , you shall see him fasting , fighting , conquering . fasting and an hungry , to shew he was man : fighting & encountring , to shew he was messiah ; and conquering and triumphing , to shew he was god. and as for the diuell , you shall see him obiecting , answering , flying . obiecting , that b christ might despaire ; c answering , that he might presume ; and d flying , when he could not ouercome . in christs temptations , we see the estate of the e church ; in satans assault , we see his malice to the f church . is christ tempted ? thinke it not strange if we fall into g tēptations . for the griefe of the head , is the griefe of the h members : & the temptations of christ , shew the temptations of i christians . it is true of christ , that k by many tribulatiōs he did enter into the kingdom of god : that l our high priest was consecrated by afflictions , that so he must suffer and enter into his m glory . he is no sooner borne into the world , but he is a hunted by herod ; baptized at iordan , b but satan sets on him ; a preacher for repentance , but the c scribes proscribe him ; to d worke miracles , but the pharisees slaunder him . he is no sooner to suffer , but e the diuell assaults him ; apprehēded , but the f iewes deliuer him ; deliuered , but g herod derides him ; derided , but h pilate condemnes him ; condemned , but the souldiers i abuse him . is he on the crosse ? the k people will not pitie him : is he risen ? the high priests will l belie him . in a word , is he vpon earth ? he is tempted in his m person ; is he in heauen ? he is n tempted in his members . thus the life of christ was a warfare vpon earth , and the life of christians must be a warfare vpon earth . we liue here in a sea of troubles : the sea is the world , the waues are calamities , the church is the ship , the anker is hope , the sailes are loue , the saints are passengers , the hauen is heauen , and christ is our pilot . when the sea can continue without waues , the shippe without tossings , and passengers not be sicke vpon the water , then shall the church of god be without trials . we begin this voyage so soone as we are borne , and we must saile on till our dying day . we do reade in gods word of many kinds of temptations : god , satan , man , the world , & the flesh , are said to tempt . god tempteth man to trie his obedience , satan tempteth man to make him disobedient : men do tempt men to try what is in them : and man tempteth god , to trie what is in him . the world is a tempter , to keepe man from god : and the flesh is a tempter , to bring man to the diuell . so god tempted abraham a in the offering of his son : satan b tempted iob in the losse of his goods : a c queene tempted salomon in trying his wisedome : men d tēpted god by distrust in the desert : the world tempted demas , e when he forsooke the apostles : and the flesh tempted dauid , f when he fell by adulterie . doth god tempt vs ? take heed of hypocrisie : doth satan tempt vs ? take heed of his subtiltie : doth man tempt man ? take heed of dissembling : doth man tempt god ? take heed of inquiring : doth the world tempt man ? take heed of apostacie : doth the flesh tempt man ? take heed of carnalitie . but do we so ? are we warie of these tempters ? no , we are not , and therefore we fal . we fal on the right hand , by temptations in prosperitie , and we fall on the left , by temptations in aduersitie . of the one it may be said , it hath slaine g thousands : of the other , that it hath slaine ten thousands . when we come and see cities dispeopled , houses defaced , and wals pulled downe , we say , the souldier hath bene there : and when we see pride in the rich , discontent in the poore , and sinne in all , we may iustly say , the tēpter hath bin there . now of all other temptations , it pleaseth god to suffer his church to be tempted with afflictions . it is neuer free either from the sword of ishmael : which is a a reuiling tong : or the sword of esau , a b persecuting hand . neither was there yet euer christian man found , who had not his part in the cup of affliction . we must drinke of the c same cuppe our maister did : d the disciple is not aboue his maister . the reasons why god doth visit vs thus with afflictions , are : 1. to humble vs. 2. to weane vs. 3. to winow vs. 4. to preuent vs. 5. to teach vs. 6. to enlighten vs. 7. to honour vs. 8. to cure vs. 9. to crowne vs. 10. to comfort vs. 11. to protect vs. 12. to adopt vs. and last of all , to teach & comfort others . to e humble vs , that we be not proud : f to weane vs , that we loue not this world : g to winnow vs , that we be not chaffe : h to preuent vs , that we do not sinne : i to teach vs , that we be patient in aduersitie : to k enlighten vs , that we see our errors : to l honor vs , that our faith may be manifest : to cure vs , that we m surfet not of securitie : to n crowne vs , that we may liue eternally : to o comfort vs , that he may send his spirit : : to p protect vs , that he may guide vs by his angels : to a adopt vs , that we may be his sonnes : b and to teach others , that they seeing how sin is punished in vs , they may take heed it be not found in them : that they c seeing our comforts in troubles , may not be discouraged in the like trials . thus a christian mans diet is more sowre thē sweet : his physicke is more aloes then honie : his life is more a pilgrimage then a progresse : & his death is more despised then honoured . this if men would thinke of before , afflictions would be as welcom to the soule of man , as d afflicted ruth was to the field of boaz. but because we looke not for them before they come , think not on gods doing when they are come , and do desire to be happie both here and hereafter : therfore we can away with the name of naomi , but in no case would we be called e mara . we f see the sea , not the whale : the g egyptian , not the saluation : the h lions mouth , not him that stoppeth the lions mouth . if we could see god in our troubles , as i elisha did in his , then would we say : there are more with vs , then there are against vs. but because we do not , therefore at euery assault of the assyrians , we say , as the seruant to k elishah did : alas maister , what shall we do ? and with the disciples : l carest thou not maister that we perish ? yet it is good for vs to suffer affliction . m blessed is the man that endureth temptation : for when he is tried , he shall receiue the crowne of life which the lord hath promised to thē that loue him . it is a commanded by god , b practised by christ , c yeelded to by the saints , d assigned by gods prouidence , and good for vs each way . we are gods e trees , we shall grow better by pruning : gods pomander , smell better by rubbing : gods spice , be more profitable by bruising : and gods conduits , we are the better by running . let vs suffer afflictions , they are f momentanie in respect of time : g fauors , if we respect gods loue , and a meanes to bring vs to the kingdome of god. if they did consume vs , we might wish them an end : but they do purge vs , let vs be content . they h are gods fan , we are gods wheate : they are gods boulter , we are gods meale : they are gods i flame , we are gods bush : they are gods k cords , we are gods sacrifice : they are gods f●rnace , we are gods gold . the wheate will not be good without the fan , nor the meale without the bolter , nor the bush without the flame , nor the sacrifice without the cords , nor the gold without the fornace : they are trials , not punishments , if we be sons : punishments , not trials , if we be slaues . let vs then beare thē , they l will haue an end : ioy m will follow : they n shew vs our weaknesse : they o moue vs to pray : they p shew we are in the path way to heauen : and q make vs contemne this present world . by them we a learn to repent vs of sin past , b to take heed of sinne present , and to foresee sin to come . by them we c receiue gods spirit , d are like to christ : are acquainted e with gods power : haue f ioy in deliuerance : know benefite of prosperitie : made more hardie to suffer : and g haue cause to practise many excellent vertues . they cause vs ( as one saith ) to seeke out gods promise : the promise to seeke faith : faith to seeke prayer : and prayer to find god. h seeke , and ye shall find : i call , and he will answer : k waite , & he wil come . i am to write an epistle , i must not be long . iobs l messengers came not so fast on him : but iobs afflictions may come as fast vpō vs. hath dauid slaine m a bere ? he shall encounter with a lion : hath he killed a lion ? n he must fight with goliah : hath he subdued goliah ? he must make a r●ad vpon the philistims : are the philistims conquered ? o saul wil assault him . remēber dauids troubles , and foresee what may be our troubles . the more righteous we are , the more manifold are our troubles : and the better we are , the better we may indure them . but as our troubles are many , so are our deliuerances many : god will deliuer vs out of all . he that deliuered p noah frō the floud , q l●t frō sodome , r iacob from esau , s ioseph from potiphar , moses from pharaoh , a b israell frō egypt , c dauid from saul , d eliah from acab , e elysha from the syrians , f naaman from his leprosie , g hezechiah from the plague , h the three children from the fire , i daniel from the lions , k ioseph from herod , the apostles l from the iewes , m and christ from the diuell : he , euen he will either deliuer vs frō trouble , or comfort vs in trouble , or mitigate troubles when they come vpon vs. he , n he hath promised to do it , and he that hath promised , is able to do it . and this he doth sometimes by no meanes , sometimes by small means , sometimes by ordinarie means , sometimes by extraordinarie , sometimes contrarie to all meanes . by no o meanes he cured a creeple at bethesda : by p small meanes he fed fiue thousand in the desert : by q ordinarie meanes he was brought from the pinnacle : by meanes extraordinarie he was prouided for in hunger : r and contrarie to all meanes were the s three children preserued in the fornace of fire . i haue good cause to thinke of gods gracious deliuerance , being my selfe deliuered frō a great trouble . since the time i was vnkindly dismissed from my poore charge , where i would haue continued , if malice had not hindred me , i haue liued in an end of this city : dangerously in respect of the sicknesse ; poorely , in regard of maintenāce ; and painfully , in respect of my ministerie : yet ti● this time hath the lord deliuered me : and 〈◊〉 paule said : a he will deliuer me , if that he se● it be best for me . let man therefore b comfort himselfe in the lord : c after two dayes he will reuiue vs , and the third day he will raise vs vp againe : d heauinesse may endure for a night , but ioy will come in the morning . e doubtlesse there is a reward for the righteous : verily , f god retaineth not his wrath for euer . could he ouercome the world , and can he not ouercome many troubles in the world ? yea , let one plague follow another , as one quaile sings to another : yet as the g viper leaped on paules hand , and forthwith leaped off again , so one trouble shall leape vpon the righteous , and anon leape off againe : h though he fall , he shall rise againe , the righteous shall not be forsaken for euer . if he hath deliuered vs from the guilt of our sinnes , he will deliuer vs from the punishment of our sins . let vs then therefore be patient in trouble , constant in hope , rooted in loue : let vs waite 〈◊〉 he will come , call and he will heare , beleeue and he will performe , repent vs of our euill committed against him , and he will repent of his euils intēded against vs. he is ouer vs by his prouidence , about vs by his angels , in vs by his spirit , with vs by his word , vnder vs by his power , and vpon vs by his sonne . in him is our helpe , from him is our comfort , by him is our victorie , and for him is our trouble . a in thee haue i trusted , saith a king : b who euer was confounded that trusted in the lord , said a friend ? and as el●anah was to c hannah in stead of many sons , so god is to his in stead of many comforters . of other comforters , we may say as iob did of his friends : d silly comforters are you all . they wil leaue vs , as mice do a ruinous house : but the lord ( like e ruth to naomi ) will neuer leaue vs , nor forsake vs. especially in the houre of death , f which is in remēbrance bitter to great men : in that houre of death he will be with vs , and command his g angels to take charge of our soules , the h earth to be as a bed for our bodies : that so the one i may go into glorie , the other reserued in hope of like glorie , k and be made one day like vnto the glorious bodie of christ iesus . thus right honourable you haue seene the righteous in afflictions : as l israel was in babylon : and that the lord like m zorobabel is readie to deliuer them . though in trobles christ seemes as in the n ship to sleepe , yet in deliuerance he awakes as a man out of sleepe , and as a giant refreshed with wine . he will rebuke the waues and winds of trobles and persecution , and they shall flie before him as sysera did before a debora , & the b philistims before ionath● and his seruant . and as christ asking the wom●● of her accusers , she answered : c there was none : 〈◊〉 in the end aske a christian of his troubles , & h● will say , there are none . he is a buckler for ou● left hand , and a sword in our right : he is an helmet on our head , and harnesse for our bodie . we shall look vpon troubles , as d israel did on the egyptians , as the e iewes did on goliah , and as the grecians did on hector , to triumph ouer them : and as the angell said to ioseph : f they are dead that sought the childs life , so the spirit shal say to the afflicted , they are dead that did seeke your life . a day of deliuerance , a yeare of iubile will come , and then g ioseph shall be out of prison , h iacob out of seruitude , and i iob shal lie no more in the dust of the earth : k let vs comfort our selues with these words . i haue exceeded an epistle , especially to such a small booke . if the wals seeme too great for this citie : abundans cautela non nocet . it is vsuall for students not onely to present their owne labours , but also other mens to great personages , especially such works wherin they haue bene either translators or ouerseers . it were infinit to instance this point . i am bold to do the like to your honour at this time . this copie it was brought vnto my hand , i haue conferred it with another , i haue perused it at the presse , i heard diuerse of the sermons , i haue added nothing of mine owne : and i desire , that of those a many baskets ful of most delicate diet , which this worthie man hath now left behind him , there may not so much as any one be lost . if any such come vnto my hand , surely they shall not be lost . by his life had i much comfort , and i will seeke to honor him after he is dead . i was twentie yeares acquainted with him : i at his request made the first fruites of his labours to speake english. and now i am bold to present this his posthume to your patronage . your honorable nephew , his vertuous lady , your worthy sister , haue heretofore accepted the labours of this man. if it shall please your good honour to do the like , this preface of mine shall remaine as a perpetuall testimonie of my dutie to you : and the booke following as fully armed against all such aduersaries as shall speake against it . the god of heauē , who hath made you honorable in your most honorable progenitors , make you thrice honorable in your future successors : that the memoriall of the righteous may be euerlasting , when as the name of the wicked shall r●t . your honors at commandement , robert hill , fellow of s. iohns coll. in cambridge . london , s. martins in the fields . ian. 12. 1604. the printer to the reader . gentle reader , in the life of that worthie man master perkins , his books for the most part were printed at cambridge . the onely reason was , his desire to be corrector to his owne bookes . since he departed this life , some good men haue brought me certaine labours of his . i desire not to print them to make gaine to myselfe , but because i would not haue his labours to be lost . he was heard of many by his speech , read of many in his writings , and his works haue bene translated into many languages . mislike not this booke , because it was printed at london , his auditors can tell it was as he spake it . if you say , it was hard to write as he spake : know this , that he obserued his auditors , and so spake , as a diligent baru● might write verbatim al that was spoken by this ieremiah . vse this , and communicate that which thou hast of his . satans sophistrie answered by ovr saviovr christ . math . 4. 1. then was iesus led aside of the spirit , &c. in the eleuen first verses of this chapter , are recorded and set downe vnto vs the seuerall temptations of our sauiour christ : and in them we are to consider three especiall points : first , the preparation vnto the combat ▪ vers . 1. and 2. secondly , the combat it selfe in three seuerall temptations , vers . 3. 4. 5. 6. 7. 8. 9. 10. thirdly , the issue and effect of this combat , vers . 11. the preparation hath two parts : first , the going forth of christ into the wildernesse , in the first verse . secondly , his abode and conuersation in the wildernesse , in the second verse . the going forth of christ into the wildernesse , is set out by sundrie circumstances : first , the time , then . secondly , the mouing cause , whereby he was caried thither , namely he was led of the spirit . thirdly , the place , the wildernesse . fourthly , the end , to be tempted of the diuell . then was iesus led ] in the chapter going before is set downe the baptisme of our sauiour christ , as also the great honour of his baptisme . and it pleased him to be baptized , to shew that he was now installed into the office of a mediator : and for the greater solemnitie of his baptisme , he was proclaimed by the voice of god the father from heauen , to be the chiefe doctor , and the true prophet of the church of god : for chap. 3. 17. it is said : there came a voice from heauen , saying , this is my welbeloued sonne , in whom i am well pleased . and also it is said , that the spirit of god in the likenesse of a doue descended and light vpon him . now so soone as christ was installed into his office of mediator , and thus solemnely baptized , and proclaimed , euen from heauen , to be the sole doctor and prophet of the church of god , presently without delay , as is marke 1. 12. he was led aside to be tempted of the diuell . in that christ is no sooner baptised , but he is presently tempted , it sheweth vs , that all those which haue bene baptised , and giuen vp their names to christ , must make account to be tempted , and looke for temptations . for if satan durst be so bold to set vpon iesus christ the head , who was not onely man but very god ; how much more will he be bold to set vpon vs , who be but weake and sinfull men ? and therefore so soone as we haue truly giuen vp our names to god , and become the faithfull souldiers of christ , and refuse to serue sinne and satan , then will the diuell incounter vs , and set vpon vs ▪ and we must looke for to be tempted , preparing our selues to this spirituall battell , and put vpon vs the whole complete armour of god. ephes . 6. 11. but most men will say , this doctrine is not true : for they neuer felt any such combat in themselues , though they haue bin baptized many yeares . i answer ; such men whatsoeuer they be , they haue onely the outward baptisme of water , and neuer receiued the inward baptisme of the spirit : and such men do indeed weare christs liuerie , but do seruice to the diuell his enemie . and therefore let such persons reforme them selues , turne from their wicked and sinfull liues , and seeke to serue the lord , and then they shall find this doctrine most true . for the children of israel so long as they liued vnder pharaoh in egypt , they were not persecuted by pharaoh : but when they did set their faces towards the land of canaan , then presently he pursued them with all his malice and might . so all the while men liue in egypt ▪ that is , in sin and wickednesse , and serue the diuell , he will let them be at quiet : but if euer we once set our hearts on that heauenly canaan , and giue our selues to the seruice of god , then he will with open mouth pursue vs , follow vs with many armies , and cast an hundred temptations in our way . and as a poore bird which cometh to the shop , and when she thinketh to get away , then cometh all her paine , and the net is spread ouer her : so when men begin to leaue their euill courses , and to set themselues to serue the lord , presently the diuell doth spread his net to intangle them . this must teach vs to watch and pray , that we enter not into temptation . secondly , in that our sauiour is no sooner baptized , & ordained to be the great doctor of the church , but he is presently tempted and encountred by satan : hence we learne , that all those which be appointed of god to any speciall office in the church or common-weale , they must make account they shall be tempted , and looke for satans temptations one way or other : it was that which befell the head , and therefore let vs all that be his members reckon of it . example of this we haue in moses , who so soone as he was new called to be the guide and deliuerer of the children of israel , he was faine to flie when he had killed the egyptian . and dauid was no sooner appointed by god to be king of israell , but saule did persecute him . as soone as our sauiour christ had called the apostles to that office , he brought them to the sea , and there by his diuine power raised a storme , so as they cried out , maister , saue vs , or else we perish . and this the lord doth in great wisdome : for by this meanes he sheweth a man that he is not able of himselfe to execute the duties of his particular calling without the speciall grace of god : and by these temptations and trials , the lord stirreth vp a greater loue of his maiestie in the hearts of his children , and with it many other graces , as prayer , patience , &c. and maketh these graces the better to shew themselues . seeing that our sauiour christ begins his propheticall office of teaching the church of god with temptations : this should admonish the ministers of the word of god , that they of all other men are subiect to satans temptations , because they be the lords standard-bearers , and his lieutenants , against whom satan and al his souldiers bend all their forces , as souldiers often do against the standard-bearer . when as iehoshua the high priest stood before the lord , satan stood at his right hand to hinder him , zach. 3. 1. he was a lying spirit in the mouth of foure hundred false prophets : and this old red dragon , reu. 12. with his taile draweth downe the third part of the stars of heauen : he desired to winnow peter , and to trie him by temptations , luke 22. and as the king of aram said of acab : fight not against small or great , but against the king of israel : so satan fighteth not against any so much , as the prophets of israel , the ministers of the church . so then we may see , that temptations are necessary for the ministers of the word , that they may both know what they be , and also learne how to comfort others in time o● temptation . also to teach vs the true vse of the word of god , and the force of it in resisting temptation . for certaine it is , that temptations teach men many things which they could neuer learne by bare studie . so that one sayd well : reading , meditation , prayer , and temptations , these foure make a diuine . the second point to be considered , is , what was the cause which moued our sauior christ to go into the wildernesse : which was the leading of the spirit : iesus was led aside of the spirit : luke . 4. 1. or as the word signifieth , he was caried apart , mark. 1. 12. not by a forced , but a voluntary motion . this was not a locall transportation of the bodie of christ , as that of eliah , and of philip from the eunuch : but by the inward instinct of the holy ghost he was mooued and made willing to go , as the word which luk. 4. 1. vseth , sheweth plainely . and by the spirit here , is not meant the diuell or an euill spirit , but the holy spirit of god , euen the third person in the trinitie . and so we see that christ may both guide the spirit , and be guided by the spirit : for christ as he is man is led and guided by the spirit ; but as he is god , he doth guide and send his spirit . obiection . christ sendeth the holy ghost , therefore cannot be led by it . ans. as christ was man he was guided by gods spirit , as he was god he sent the spirit . hence we may behold the exceeding holinesse of the manhood or humane nature of christ , who as he was man was guided by the spirit of god , euen in his mouing from one place to another . and it is that which euery one should desire , to be like vnto our sauiour christ in this , viz. to suffer our selues to be guided & directed by gods holy spirit in all our thoughts , words and deeds : for this is a true note of gods children , rom. 8. 14. but as many as are not led by the spirit of god , the same are none of his , rom. 8. 9. and therefore let vs all become plyable to the motions and directions of gods blessed spirit , so as we can say as dauid saith : when thou saydst , seeke ye my face : my heart answered vnto thee : o lord , i will seeke thy face . againe , from this that christ was led vnto temptations by the spirit of god , we learne , that temptations come not by chance , nor yet by the diuels will and appointment : for he could not touch iob or any thing he had , till he had leaue giuen him by the lord : and he could not so much as enter into swine , till christ gaue him leaue ; but they come by his ●ust permission , and the speciall prouidence ●nd appointment of god. for as god de●reed , that he which had ouercome all mankind , should be ouercome by christ : so he ●ath appointed this combat by temptations ●o all men : the place where it is tried , is the world as a theater : the persons as souldiers tried , are christians : the person tempting , is satan our aduersarie : the beholders are men and angels : the iudge or vmpire is the lord himselfe , so that the issue shall be good . and therefore when we be tempted , we must not thinke it strange : but rather as iam. 1. 2. accompt it exceeding ioy when we are tempted for the triall of our faith and obedience . and also seeing they come by gods appointment , it should moue vs all to endure them patiently , seeing they cannot be auoyded . seeing christ was led to be tempted : hence we learne , that no man must wittingly of his own head , cast himself into places of danger : for christ went not into the place of temptation til he was led by the spirit of god. and so indeed , if a man find himselfe moued by some extraordinary motion and instinct of the spirit , he may offer himselfe vnto danger . so paul went bound in the spirit to ierusalem : that is , he did willingly follow the motion 〈◊〉 gods spirit , which inforced him to go to ie●rusalem . and so many of the martyrs , thoug● they might haue fled , yet being moued 〈◊〉 the inward motion of the holy ghost , di●●stand to the truth , abide the danger , and en●dured the fire . but otherwise no man is wittingly to cast himselfe into danger ; yet if the lord send any danger vnto a man in the performance of his calling and vocation , walking according to gods word , he is patiently to endure it , and may not seeke to auoide the same . here may be demaunded , whether a ma● may with good conscience and safely , abid● in such places where it is certainely known● that euill spirits do haunt and vse to be ? although some be so venturous and bold that they feare nothing , yet it is no wisdome neither is it lawfull for men to frequent and abide in those places , but rather to shunn● them , seeing the lord hath deliuered them vp into the power of the diuell . and therefore such men as frequent such places know● to be possessed , do wilfully tempt god , and cast themselues into needlesse danger , vnlesse they haue extraordinary warrant from god. this may serue to reprooue those men who say they care not into what companie they come , for they perswade themselues that no companie can hurt them : but let such men beware ; for how can it be but they shall be infected with the sinnes of those whose companie they vsually do haunt and vse ? he that walketh with the wise , shall be wise : but a companion of fooles shall be like vnto them . he that toucheth pitch , shall be defiled : and if sinners intice thee , yeeld not vnto them . againe , here we see that so long as christ liued a priuate life at home with his father in his trade , all this while the diuell lets him alone ; neither hath he these gifts of the holy ghost : but after he was once installed to the office of a mediator , presently the diuell sets vpon him : and when he must now be another kind of man in teaching the people of god , he is led now by the spirit of god , and furnished for this high and excellent calling . hence then we must learne , that when we are appointed of god to any speciall office , either in church or common-weale , we must then become new men fit for those places , and carie our selues sutable to our callings . thus when saul was annointed to b● king , he became another man ; thus whe● dauid became of a shepheard a king , he be● haued himselfe as a king ; thus the apostle at the first were poore ignorant fisher-men but being called to be apostles , they le●● their old trade and became new men , eue● messengers of christ to preach the gospel to all nations . this confuteth those which pleade extraordinary callings , as those men who ca● themselues elias , iohn baptist , &c. for if thes● were such men , and had such extraordinari● callings , they should be endued with extraordinarie gifts fit for their calling ; but they are not , nay we see they be but ordinary men . againe , by nature we be all borne the children of wrath and enemies to god , but by grace are called to be christians : now the● it behoueth vs all to become new men , to leade new liues fitting and sutable to our holy calling , giuing our selues wholy to the seruice and worship of god. now if any aske● how christ was furnished with these gifts : ● answer out of s. luke , that he was filled with the holy ghost , chap. 4. vers . 1. if any furthe● obiect , that if he were so filled after his baptisme , then he was not filled before : i answer● againe , that as in his infancie he had a mea●ure of gifts fit for that age ; so from time to ●●me he increased in grace , and after his bap●●sme had a greater appearance and measure ●f gifts then before his calling to preach . it followeth , into the wildernesse . here is ●he third circumstance , namely the place , into ●he wildernesse or desert place : which place christ did of purpose choose to be tempted ●n . there be diuers opinions concerning this place , some thinke it to be a litle wildernesse betwixt ierusalem and iericho ; others iudge ●t to be the desert of arabia , where elias fa●ted fortie dayes and fortie nights , and where ●he children of israel wandred fortie yeares . but seeing the holy ghost doth not shew what wildernes it was , we are not curiously ●o inquire after it , but onely know it was a desert and solitary place . let vs rather seeke the reasons wherefore he was tempted in the wildernesse : first , because christ comming into the world to be ●ut mediator , tooke vpon him the base estate of a seruant , and came in humiliation : therefore when he was now baptized , he would not go to ierusalem to publish his honour , but he went into the desert , a solitary wildernesse . againe , he went into the wildernesse , tha● he might not onely the more easily incounter , but more victoriously ouercome his enemie the diuell : for if satan had seene him i● his glorie , he durst not so fiercely and so eagerly haue set vpon him ; and therefore dot● as the fisherman , who hideth the hooke and sheweth onely the baite : so christ he sheweth his manhood , but couereth as it wer● with a mantle his godhead , so that the diu●● seeing him in the base estate of humiliation might be the more fierce in his temptation● and he might get a more glorious victorie . another reason why christ was tempte● in the wildernes , was this , that he might giu● the diuell the aduantage of the place , and 〈◊〉 ouercomming , might giue him the greate● foyle : for in the wildernesse we want the societie and fellowship of men to comfort v● and such places be noted as solitarie an● voide of comfort , and such satan will choo●● especially : for when a man is alone and solitarie , it is that which is fittest for the diuel● purpose ; for when the woman was alon● how soone had the diuell ouercome her and therfore our sauior christ in going in●● the wildernes , graunts the diuel that he 〈◊〉 desired , to haue him alone by himselfe . fourthly , christ would be tempted in the wildernesse , where was none to help him nor to assist him , because the whole praise of the victory belonged to himselfe alone . lastly , christ went into the wildernesse , that so after he might returne againe with greater authoritie and reuerence to preach the gospell : for we know that when one hath liued with vs , and departs for a season , and after returnes againe , we do receiue him with greater reuerence , and make more account of him . from this practise of christ his going into the wildernesse , the papists gather that men may liue monasticall liues , in cloisters , woods , dens , cels , &c. from the societie and companie of men : but this their collection ●is but fond , as may appeare by these reasons : first , christ did this by the speciall motion and direction of gods spirit : they go into their cels without any warrant from god. secondly , he went but once for a certaine time : they continue alwaies there . thirdly , christ during his abode in the wildernesse fasted and abstained from all sustenance ; but those amongst the papists that liue monasticall and solitarie liues , enioy all their pleasure and delights in eating and drinking , and therefore though solitarinesse at some times is commendable , to fit vs for meditation , prayer , repentance , &c. yet to liue continually without the company and societie 〈◊〉 men , is neither commendable nor warrantable . to be tempted of the diuell : ] here is the en● wherefore christ was led of the spirit int● the wildernesse , namely , to be tempted of th● diuell . now this action , to tempt , is ascribed t● god , to man , and to the diuell . the lord 〈◊〉 said to tempt , when he proueth and maket● triall of his children , to make manifest wha● hidden thing is in their hearts , gen. 22. 1. abraham was tempted by god when he offered his sonne . secondly , man is said to tempt god , wh●● as he shall by vnlawfull meanes trie the prouidence , power , mercy and iustice of god. thirdly , the diuel is said to tempt , when 〈◊〉 he allures by some suggestion inwardly , 〈◊〉 by some obiect outwardly ; and in this thi●● sense it is vnderstood here , that the diuell di●tempt christ , that is , sought to allure him 〈◊〉 some meanes to sinne . and though chri●● could haue confounded satan by a word 〈◊〉 his mouth , yet notwithstanding he did wi●●lingly permit and suffer him to tempt him , because now he stood in our stead : and this was a part of his sufferance to be thus tempted of the diuell . but how could christ be tempted , seeing he was most holy , euen as he was man ? ans. for all that he might be tempted , as our first parents were before they had sinned . the diuel tempts men either by conueying into their minds some secret suggestion , or else moues them by some outward obiect , that he may put into them some conceipt of that sin which he would haue them commit : as vnto iudas , the diuel cast this vile thought into his heart , iudas betray thy maister , iohn 13. 27. so here the diuell suggests vnto the mind of christ these motions , to moue him to vnbeleefe , idolatrie and couetousnesse . but here is the difference : first , that christ his most holy heart withstands all satans temptations . againe , as these wicked motions disquiet and trouble mens minds , and bring molestations vpon them ; so it befell our sauiour christ , for he was moued with these temptations , but yet without all sin . thirdly , men when they are tempted , though they do not altogether receiue and approoue of the temptations , yet they be tainted with them : but yet christ was neuer so much as any whi●● tainted , nor his holy heart did euer approue of them in any sort , but constantly repelled them . as if a man cast a match into tinder , 〈◊〉 will catch fire and burne ; but cast it into water , it will quench it : so temptations coming into our hearts which be like vnto tinder , we are easily tainted with them , though we d● not altogether entertaine them : but the most holy heart of christ was as water to quench them at the first . the diuell tempts men with sundry blasphemous , horrible , and vncleane thoughts . now that we may discerne them , and keepe our selues from despaire when we find them in vs , we must know that in the mind there be many cogitations which arise of the flesh , and from our owne corrupt hearts , and these be sinne . besides these there be other cogitations conueyed aud suggested vnto vs by th● diuell , and these be the diuels temptations ▪ but no sinnes to vs , vnlesse we entertain● them , receiue and approoue of them : they b● indeed our crosses , but satans sinnes : fo● christ was tempted by the diuell , but with standing and repelling his temptations , an● not giuing the least approbation of them , h● was free from sinne , and remained holy aft●● he was thus tempted . the causes wherfore christ was tempted , are these : first , because he was to vanquish the diuel in his owne kind , and at his owne weapon : and as the first adam was ouercome by his temptations , so now the second adam christ iesus might vanquish him in the midst of all his most fierce temptations . secondly , he was tempted , that by his example he might teach vs how to resist temptations , as also to shew what temptations are , and the power of them . and therefore that common opinion , that if any be grieuously tempted , men thinke they be notorious sinners , and hauing forsaken god , he now hath forsaken them : it is a false and erronious opinion : for here we see , that the most holy sonne of god himselfe was tempted . againe , seeing christ the head was tempted , no member of christ must looke to be free from temptation , but we must euen make account to be tempted . lastly , our sauiour christ was tempted , that so feeling the waight and daunger of temptations , he might be a mercifull high priest to helpe vs in our temptations : as the apostle doth witnesse . the next point to be noted , is the cause and author of his temptation : he was tempted of the diuell . this name diuell , signifieth a cauililer , a slaunderer , a priuie accuser : for he accuseth god to man , as he did to euah . gen. 3 ● . hath god said indeed ye shall die ? nay , but it is because god loues you not : for when ye eate of the tree , god knoweth ye shal be like vnto god. secondly , the diuel accuseth man to god , and is therefore called the accuser of the brethren ; one which ceasseth not to put vp bils of accusation against vs , and to accuse vs vnto god , as he dealt with iob. thirdly , the diuell accuseth one man to another , by raising suspitions and bad surmises and by backbiting one another . and seeing the holy ghost calleth satan an accuser , let vs all beware of accusing our brethren , of slaundering and backbiting : for such men become like vnto the diuell . againe , it must admonish al men to beware that they do not by any accusations or slanders , seeke to draw men from embracing the gospell : for they which take this course make themselues diuels incarnate . of this sort was elyma● the sorcerer , act. 13. 10. whom paul therefore calleth the child of the diuel . and thus much of the first part of the preparation . now followeth the second part , viz. the abode of christ in the wildernesse : which is set out by three circumstances . first , by his fasting forty daies and forty nights . secondly by his companie there , namely , the wild beasts , manke 1. 12. lastly , by those temptations wherewith the diuell did incounter him within the space of those fortie dayes , luke 4. 2. though the particulars be not set downe by the euangelists . the first point , is christs fasting in the wildernesse the space of fortie dayes . there be three sorts of fastings : first , a dayly fast , which is nothing else but the vertue of sobrietie , or a moderate vsing of the creatures of god with abstinence : and this kind of fasting all men must vse continually , and we must take heed of the abuse of gods creatures by surfetting and drunkennesse . rom 13. 12. the second kind of fasting is a religious fast , when we abstaine from meate and drink for a certaine time , that we may be more fit for the exercises of repentance , prayer and duties of religion : and this kind of fasting , the iewes vsed sometimes for one meale , sometimes for two or three , sometimes for many , as 1. sam. 31. 13. they fasted seuen dayes . the third is a miraculous fast , when any one shall fast many dayes , and that beyond the course of nature : thus moses fasted fortie daies and fortie nights in the mountaine ; and so fasted elias . now there is no man able to fast so long by the course of nature . indeed paul did fast three dayes after his conuersion ; and those which were with paule in the ship in that dangerous voyage , act. 27. 33. are said to haue fasted foureteene dayes , which though some thinke is not meant of abstaining from all sustenance , but that they did eate very litle ; yet the words are plaine , that they did eate nothing for the space of foureteene dayes . and though it be true that phisitions affirme , that a man may liue seuenteene dayes without meate , yet he cannot endure longer , as twentie or thirtie dayes . now our sauiour christ fasted fortie dayes , and fortie nights , and for all this his complexion was not changed , nor the strength of his bodie weakened ; nay he was not hungrie till the end : though men cannot fast a short time , but it wil weaken them and make them hungry , which doth proue this fast of christ was miraculous . now there be some reasons why christ fasted so long and no longer . first , that when he came to preach the gospell , he might come with more authoritie and reuerence : as when moses had fasted fortie dayes , and brought the two tables , the people receiued him with greater reuerence . so likewise elias when he was to restore religion , he fasted forty dayes and forty nights . secondly , he fasted so long , that he might answer vnto the time that moses and elias fasted . thirdly , he fasted no longer , lest any man should call into question his humanitie , whether he was true man yea or no , if he had fasted threescore or an hundred dayes . from this miraculous fast of christ , the papists fondly gather their superstitious fast in lent ; being but an apish imitatiō of christ : and in truth their fasting is no fast , but a plaine mocke-fast , seeing they eate as liberally , and fare as daintily then , as at any other time of the yeare : whereas christ abstained from all vse of meate and drinke . secondly , christ was moued thereunto by the instinct of gods holy spirit ; they haue no word to warrant them . thirdly , christ did thus fast but once in all his life : but their fast is continuall , euery yeare , and therefore these reasons proue that their collection is friuolous . the second speciall point to be marked in the abode of our sauior christ in the wildernesse , is his conuersing with the wild beasts , marke 1. 13. some say the cause of his conuersing among the wild beasts , was , that they might do him that homage which is due to the creator : but this opinion hath no warrant out of the word of god , and litle truth in it : for though it be true that iesus christ is worthy of all homage , yet he came not to this end into the world , but rather to take on him the shape of a seruant . but the true cause is this : whereas there be two kinds of wildernesses , one which was inhabited , and where iohn baptist did baptize & preach : and another not inhabited , where liued all kinds of wild beasts , as lions , tygers , beares , &c. christ made choise of that which was without the societie of men , wherein were onely the wild beasts to beare him companie , that so in this great combat against the diuell , he might shew he had no aide nor comfort of any man ; but that he ouercame by his owne power , and therefore 〈◊〉 the honour and praise of the victory belonged to christ iesus alone . and besides , in the person of christ we may behold the estate of gods church here vpon earth , that she liueth here with wicked men , which be no better then wild beasts , as esay 11. 6. doth testifie . the third circumstance whereby the abode of christ in the wildernesse is described , be those temptaions which befell him within the compasse of the forty dayes , for before the three great conflicts , luke 4. 2. there is mention made of other temptations , which though they be not specified , yet it is very likely that the diuell did set vpon christ by sundrie , small , light and weaker temptations , thereby making an entrance to his fiercer and stronger temptations . for it is the diuels maner to go on , and to proceed by degrees in his temptations . as first he cast into cains mind an angry thought against his brother abel : after he preuailed , and caine had conceiued displeasure against his brother , then ●he proceedeth to tempt him to murther , and there he did not stay till he had brought him to vtter despaire . so he dealt with iudas , first he put into iudas mind this thought ; iudas betray thy maister : which though iudas did receiue at the first , yet after he letteth it ta●● place , and then the diuell proceedeth by d●grees with him , till he had brought him to h●● purpose . and it is the diuels subtiltie , first 〈◊〉 get if it be but a talent in , then he will thr●● in his foote , yea his head , and wind in hi● whole bodie . out of this subtile dealing of the diuel● that he begins with lesser temptations , an● proceeds by degrees , it must teach vs to b● wise , and to labour , that we may stop the fir●● motions and inclinations to sin , to resist th● very beginnings to euill . for if satan preuail● in them , he will proceed to more forcibl● temptations . the fourth and last point in the abode 〈◊〉 christ in the wildernesse , is in these word● he was afterward an hungrie : that is , when h● had by the diuine power and vertue of h●● godhead fasted forty daies and forty night● he was at the last hungry . and this christ di● for our sakes : for though christ was the so● of god , yet for our good he was content t● take our nature vpon him , and became tru● man like vnto vs in all things excepting sin● and had not onely the will , mind , affection ▪ and conscience of man , but also tooke vpon him the infirmities of humane nature , so farre foorth as they be without sinne : and therefore he was subiect to hunger and thirst . the causes wherefore our sauiour christ was hungrie , are these : first , that he might ●hew himself to be true man , and that he had ●he infirmities of humane nature : and so we see he would stop the mouthes of such as should say , it was a small matter for him to last so long being the sonne of god. but least we should doubt of his manhood , he is here ●s we see touched with hunger , a true infirmitie of mans nature . secondly , he was thus hungrie , that by this meanes he might cast vnto the diuell an ob●ect to worke on , and giue him occasion to be more fierce in his assaults . then came to him the tempter , and said . here begins the first combat betweene the diuel and christ , and in it we are to consider three especiall points : first , the diuels preparation : then came to him the tempter , and said . secondly , the temptation it selfe , in these words : if thou be the sonne of god , commaund that these stones be made bread . thirdly , the answer and repulse of christ , vers . 4. in the preparation note , first the author , the tempter : secondly , the time , then : thirdly the occasion of this temptation , namely , the hunger of christ : fourthly , the diuels coming vnto christ. the author is here intituled the tempter , s● 1. thess. 3. 5. and the cause why he is so called is , because it is his desire , his studie and continuall practise to tempt men , and to seeke as much as he can , to draw men from god to his kingdome : and to this purpose he sparet● no paines night and day , assaulting and tempting men to bring them to destruction . he goeth about as a roring lion , seeking whom he may deuoure . well then , seeing we know it is the diuels study night and day to tempt vs , it should teach vs all , as we loue our soules , to watch and pray continually , least we be led into temptations , and so be ouercome of satan . it is our dutie to seeke to be as vnlike the diuell as possibly we can , because he is the patterne of al euill . now we see it is the diuel● study to hinder men from the kingdome of heauen , and so to bring them to hell : then o● the contrary , seeing he labours to draw me● from seruing of god , we should quicken vp our selues in the seruice and worship of god ▪ and to be more careful to seeke the kingdom of god our selues , and to draw others to the same . we must beware , that we be no meanes to draw any from embracing of true religion , and from the seruice and worship of god ; for if we do , we become euē diuels incarnate . when christ went vp to ierusalem to performe the worke of mans redemption , peter he begins to disswade him from it , and bids him fauour himselfe : but christ turneth him backe , and saith , get thee behind me satan . 2. the second thing is the time when the diuell sets vpon christ , then , namely when he perceiued christ most weake , and as he thought , not able to resist him . herein appeareth the pollicie of satan , when he seeth christ most weake , the diuell taketh occasion to lay his strongest assaults . so then in the example of christ we may see the exceeding pollicie of the diuell in tempting of men , namely , he maketh choise of the fittest time to broach his temptations ; for he marketh & prieth into men and women , and when he findeth vs most weake and most vnable to resist him , then is he the most strong in tempting vs , especially at the houre of death , and in the time of afflictiōs , he bendeth the force of his temptations against vs. oh then , how should this admonish vs al to prepare our selues against the day of afflictiō ▪ and the pangs of death ; to be stedfast in the faith , to make our calling and election sure that so we may neuer finally fall away ; and to intreate the lord that then when we seeme to be most weake , he would aide and strengthen vs by his holy spirit , to resist satan● assaults . the third point in the diuels preparation , i● the occasion wherby the diuel was especially moued to tempt christ , which was his hunger . such was satans malice against the lord iesus , that when he could find no sin in him ▪ then he takes aduantage of christs infirmity , and seeing him now hungry , begins to tempt him to vnlawful means to satisfie his hunger . now then seeing the diuell takes occasion to tempt christ , euen from the infirmitie of his humane nature , as he was man : hence we learne whence the diuell hath the ground of all his temptations , namely from our selues ▪ and from our own nature , and we our selue● affoord him the matter of his temptations ; h● brings the fire and bloweth it , but we affoord him the fewell to set it a work . the diuell obserueth the nature of men , their dispositions inclinations and behauiours , and continually prieth into their dealings , and like vnto a prudent captain , who besieging a citie , marketh where it is most weake and of least resistance , and there he bends all his forces , and placeth his greatest ordinance , euen so the diuel watcheth vs and our behauiours , to obserue vnto what sin we be most addicted , and by nature most inclined , & then he followes our humor and feeds vs in our owne vaine . as if a man be impatient of pouertie , he will egge him to stealing , and to vnlawfull shifts to helpe himself : if a man be couetous , he wil help to prick him forward that way , that he may by hook or crooke inrich himselfe : and so in other sins according as he finds men affected , he will fit his temptations . nay , the diuell is so skilfull by the experience of so many hundred yeares , that he will be prying into mens complexions , and the very constitutious of their bodies ; and finding what humour doth most a bound , he can giue a shrewd guesse , to what sinne a man is inclined . as if he perceiue a man to be of a cholericke complexion , then the diuell will stirre him vp to quarrelling , fighting and killing . if he find a mans complexion to be sanguine , then he seeketh to allure him to be delighted with vaine and vngodly mirth and wantonnes , or at the least with immoderate mirth . 〈◊〉 a man be subiect to melancholy , then he wil● feare a man with heauy & dumpish thoughts and great feares and cares in his mind . and thus he dealt with the poore man that wa● lunatick : for the diuel tooke occasion by the course of the moone , and the humour of hi● bodie , to moue him to cast himselfe into the fire and into the water . and in a word , look● how many infirmities & weaknesses we haue we do as it were giue the diuel so many dar● to wound vs withall : for we giue him the matter of all his temptations , and he taket● aduantage of our weaknesse and infirmities ▪ this being satans cunning & his dealing ▪ it must warne euery man to search his own● heart , to find what be his speciall infirmities and corruptions , to which he is most pron● by nature : and when we know them , we mu●● labour against them , to represse and subdu● them ; otherwise they will be so many dart● and weapons which satan will turne against our owne selues , to hurt and wound vs : and therefore it must be our wisdome to weake● these infirmities , and to labour by all goo● meanes to preuent the diuell in these hi● temptations . the fourth point in the preparation of the diuell vnto his temptations , is his coming vnto christ. and by this that it is said , the tempter came vnto him , it appeareth that he came in some visible forme : as he did come to euah in the shape of a serpent : so it is very likely he came in some bodily shape to our sauiour christ , seeing it is said here , that he came and spake vnto him . if thou be the sonne of god , &c. ] the diuel hauing made this solemne preparation , and hauing made choise of the fittest place and time , and taken aduantage of the infirmitie of our sauiour christ , now he sets vpon him , and incounters christ with his first temptation : wherein the cunning diuel disputeth like a subtill sophister , and disputeth very syllogistically ; and his syllogisme may be framed thus : if thou be the sonne of god , then thou canst commaund that these stones be made bread ; but thou canst not make these stones bread , therefore thou art not the son of god. the maine scope of the diuels disputation in this his first temptation , was this , to bring christ to distrust of his fathers prouidence , to ouerturne the faith of christ , that is , that gift in christ , whereby he as he was man did beleeue in god his father , and depend vpon him . and in this dealing of the diuel with christ , we may behold what is the maine and principall end of all satans temptations in the children of god , viz. he labors to bring vs if it be possible , to this , to make shipwracke of faith , whereby we beleeue the word of god● to be true : and thus he dealt with euah . gen. ● he did labor to bring her to call gods word into question , and so to deny credence to it ▪ and thus he dealeth with all men , seeking to keepe them in ignorance and blindnesse , o● else in errors and wickednesse , that they may not beleeue the truth of gods word , and 〈◊〉 performe obedience to it . the special part of the word of god which the diuell aymed at , and which he labored to● bring christ to deny credit too , is that voice of god the father coming from heauen : this is my beloued sonne in whom i am well pleased . and here let vs see the practise of satan against all the faithful children of god ; namely , as he dealt with our sauior christ , to perswade him if he could , that he was not th● son of god : so he labours to perswade god● children that they are not the sonnes and daughters of god : he labours to make m● doubt of their adoption . and therefore seeing the diuel aimeth at this one thing especially , to ouerturne our faith in gods promises , it should stir vs all vp to an earnest care to make our calling and election sure , euen to haue it sealed vp by comfortable assurance to our soules : and this will be a most sweet comfort vnto vs in time of affliction , if we can find this blessed and setled perswasion , that we are the sonnes and daughters of god. and the diuell he careth not what men professe no though they haue all the common gifts of gods spirit , to heare the word , to vnderstand , to giue assent vnto it , so that they want this blessed assurance of gods speciall loue in christ. againe , in this first temptation the diuell tempts christ to practise a worke of vnbeleefe . for now christ wanting bread , the diuell tempts him in the absence and want of bread , to make bread of stones , and so by vnlawfull meanes to help himselfe . and as the diuell dealt here with christ , seeking to tempt him to practise a work of vnbeleefe : so doth he deale with vs , to moue men and women in time of distresse to vse bad and vnlawfull shifts to helpe themselues . as in time of pouerty and want , when men see not ordinary means , such as they desire , he will tempt them to shift for themselues , to filch and pilfer from their neighbors , and to get bread by bad meanes . in time of sicknesse , when men cannot find help in the lawfull vse of phisick , then he labours to draw them to seeke to the diuell for helpe , by sending men to wise men and women ( as they call them ) and so by wicked meanes to seeke recouery of their health . if thou be the sonne of god ] what moued the diuell to moue this question vnto christ rather then any other ? ans. first , because the diuel knew right wel , that if christ were the son of god , then he was that promised messiah and sauiour of the world ; and if he were that promised messiah , then he knew it was he that should bruise the serpents head , gen. 3. 15. now of all things the diuell could not abide to heare of that , and therfore he makes choise of this question before all other , to proue , or at least to go about to proue , that christ was not the sonne of god. another reason may be this : since the diuel● fell , and for his pride was cast downe out of heauen , he beares a deadly hatred against the● lord god himselfe , and we shall see that 〈◊〉 this question he doth notably bewray hi● spite against god : for when as the lord ha● spoken from heauen , saying , this is my 〈◊〉 beloued sonne in whom i am well pleased : here the diuell comes and contradicts the voice of god , nay , goeth about to proue god a lier , in that he would make christ beleeue that he was not the true sonne of god. hence we may by this practise of satan learne to discerne false teachers . there haue bene many both excellent and learned men , which haue denied christ to be the sonne of god , as ebeon , cerinthus , and others , onely affirming that christ was an excellent man , and a worthy prophet . now seeing they denie iesus christ to be the true son of god , they shew themselues to be false teachers , and such as be the diuels scholers , for so saith the apostle iohn , 1. iohn 4. 1 , 2 , 3. again , in that the diuel seekes to perswade christ that he is not the son of god , ( though god by his owne voice from heauen had immediatly before proclaimed him to be his son : ) hence we may perceiue the impudent malice of satan , who seeketh in all things to contradict god himself . for if the lord pronounce a blessing vpon any man , the diuell he wil presently pronounce cursing and damnation . if god testifie to a mans soule that he is the child of god , the diuell he wil labour to perswade him that he is not the child of god. if the lord affirme a wicked man to be out of gods fauor , and no child of god ; the diuel will labour on the contrary , to perswade him that he is in good estate , & shal be saued , and so fils his heart with extreme presumption , & maketh him more bold then he ought to be . commaund ] that is , as if satan should haue said to christ , bid this , or do but speake the word and it shall be done . and herein appeareth the maruellous pollicy of satan , who in these few words ( the better to bring his purpose to passe ) toucheth three especiall points of diuinitie : first , that he which is the son of god , is true god equal to the father , which many heretickes haue denied , and the pharisies also did not graunt ; for to worke a miracle , it is the proper and peculiar work of god alone . secondly , the diuell confesseth , that god is able to make all things of nothing , and that without all meanes , matter or helpers , by his almightie power . thirdly , he confesseth that god can effect a true miracle , and that is proper to god alone , neither can any creature whatsoeuer worke a miracle . now when the diuel acknowledged al this , one would haue thought he should haue intended no harme in these words : but the truth is , we shall see that in the propounding of these points , his pollicy was to ouerthrow the faith of christ ; and he in propounding of the truth , doth it not for any loue or liking to it , but that he might more easily deceiue our sauiour , to bring him to doubt whether he was indeed that sonne of god or not . this must admonish vs to take heed that we do not alwayes giue credit to the diuel , & listen vnto him though he speake the truth : for such is satans pollicie , that when he wold seeme most to speake the truth , then he meaneth to deceiue vs most ; and by speaking the truth , he seeketh most to ouerthrow our faith in the truth . but as our sauiour christ did refuse their testimonie , though the diuels spake the truth ; and as paul did not suffer the diuel to speak in the maid , though he did acknowledge the apostles to be the seruants of the true god : so we must beware how we listen to satan , euen when he speakes the truth ; for he neuer speakes the truth because he loueth the truth , but that speaking the truth he might be sooner beleeued , and more easily deceiue vs , and do vs the greater harme . that these stones ] s. luke saith this stone , in the singular nomber . to reconcile these two places , whereas mathew speaks in the plural number of many stones , this we must vnderstand that he speakes of satans temptations , as he first set vpon christ , and then in the beginning of his temptation , he bids christ to turne all these stones into bread . luke , he saying this stone , speaking but of one , must be vnderstood as the diuell vrged and inforced his temptation , the better to perswade christ to yeeld vnto it : as if the diuell should haue said , it may be thou thinkest it too much to turne all these stones ( being so many ) into bread , do but turne this one stone into bread , because i would not trouble thee ouermuch , that so i may beleeue thou art the son of god. by this dealing of the diuel with christ , we may learne , that when the diuell hath once begun his temptation , then he will be more instant in vrging of it , he is very loth to haue the repulse , and therefore will vrge it and follow it : but if he can gaine but a litle ground , at least in some smaller matter , he would be content ; as here to perswade christ , though he would not turne many stones into bread , that he would turne but this one stone into bread . and therefore we must learne , that as the diuell is very instant to inforce and vrge his temptations , so we must be as instant to resist them , and yeeld no not in the least matter that he tempts vs to . vers. 4. but he answering , said , man shall ●ot liue by bread onely , but by euerie word that ●roceedeth out of the mouth of god. these words containe the most wise and heauenly ●nswer of our sauior christ to the first temptation of the diuell ; and in this answer of his , note three points : first the answer it self , and iesus answering said : secondly , whence our sauior christ took his answer , it is writtē : thirdly the words of his answer , man shal not liue , &c. first the spirit of god sets downe the answer of christ , to shew that he was not onely willing to incounter the diuell , but that he was most able to vanquish & foile the diuell . now what a singular comfort is this to gods church and children , to remember that our lord and sauior christ iesus , was in ●his base estate of a seruant whē he liued here vpon earth , able to incounter with satan , to ouercome the diuell , notwithstanding all his might and malice ! how much more is iesus christ able now being aduanced vnto the right hand of god his father in heauen , hauing all power and maiestie , and being king of kings , and lord of all lords , how much more able is he now to confound satan , & to destroy al the works of the diuel in his members ! and this may be a great comfort vnto euery beleeuer in the midst of temptations . it is written ] here we see whence our sauior christ tooke his answer : though that 〈◊〉 could haue confounded satan by the lea●● word of his mouth , and could ( if he had 〈◊〉 pleased ) called for many legions of angel● from heauen to haue guarded him , being th● true and onely son of god : yet he mak● choise of this weapon , it is written . and th● he did to teach vs , that the most sufficien● weapon to beat back all satans temptation● and to quench all the fierie darts of the diue● is the word of god written : & therefore 〈◊〉 bids vs take vp the sword of the spirit , whi● is the word of god , both to defend our selu●● and also to put satan to flight , ephes. 6. 16. hence from the example of christ we ma● learne sundry instructions : first , seeing th● he made choise of the word of god , as th● most sufficient weapon to repel satan : it condemneth that vaine and vile practise of th● church of rome , who instead of this , 〈◊〉 into mens hands other weapons not wor● a rush , as holy water , the signe of the cross● &c. and affirmeth that these be sufficient we●pons to skarre away the diuell . alas , th● diuell is not so childish to feare a drop 〈◊〉 water , or the shaking of a straw : but our sa●iour christ shewes what is that which is ab●●● 〈◊〉 a most sufficient weapon to beate back all ●atans temptations which he can hurle a●ainst vs. and therefore wicked is the pra●tise of the papists , who locke vp the word of god from the people , keeping it in an vn●nowne tong , and so betray the poore soules ●f the people into the hands of the diuell . we see here the miserable estate of all such ●en or women , which do either contemne ●r neglect the knowledge of the word of god : they do wilfully betray themselues in●o the hands of the diuell , lay themselues o●en as a prey vnto him : so as they hauing no ●eapon to defend themselues , nor to repell ●atan , thus he smites them & wounds them , ●ea euen cuts the throat of their poore soules ●efore they be aware . we may hēce gather what is the cause why ●o many sins abound in euery place , namely , ●e vile and grosse ignorance of the word of god , hos. 4. 1. 3. the want of the knowledge of the gospell and the word of god , is the ●ery cause that sin so abounds in al places : for ●he word of god should be vnto vs as sauls ●eare which he vsed to set at his beds head , 〈◊〉 that if any enemy set vpō vs on the sodain , ●ur weapō might be euer at hand in readines ●hat we might answer the diuel in his instruments if he tempt vs to any sin whatsoeu●● that as here christ said , it is written ; so 〈◊〉 must say , i may not lie , sweare , commit ad●●tery , &c. for it is written . &c. seeing christ by his own practise , teache● vs that the word of god written , beleeue● vnderstood , & truly applied , is the most al● and all-sufficient weapon to resist the diue● how ought this to stirre vp all men to serio●● studie of the word of god ? how should moue euery man as he loueth his soule , to ●● bor for a sound knowledge & vnderstanding of the holy scripture , seeing this is the b● weapon to foile the diuell ? if we knew th● any man had vowed our death and sough● our liues , how careful wold we be to proui● the best weapons we could get , and also 〈◊〉 learne how to handle them and to vse the● so as we might be able to defend our selue● when we meet with our enemy ? wel , we 〈◊〉 not be ignorant that the diuell is the swo●● enemy of our soules , he lies in waite conti●●ally seeking our bloud : oh then if men 〈◊〉 that care of their poore soules that they oug●● to haue , how prouident would it make the● to store themselues with this most sufficie●● weapon , euē the true knowledge of the w●● of god! and therfore it must moue all of v● ●eare the word continually , to study it , to lay ●t vp in our hearts against the time of need , ●o resist the diuell when he assaults vs. it is lamentable to consider how poore ignorant people deceiue them selues ; they ●ooth themselues , and say , they defie the di●uel , they spit at him : but alas , what if two men that be enemies meet together , the one well appointed with weapons of death , the other hauing nothing in his hand to defend himself , but defies his enemy , spits at him ; wil this do him any good , will not the other wound him and kil him ? and so though poore ignorant people say they defie the diuell , & spit at him , he wil shew them no pity , but giue them their deadly wound , and they shall neuer know who hurt them till it be too late . now follow the words of christs answer : man shall not liue by bread onely , &c. this answer of christ is taken out of deut. 8. 3. where moses shews the children of israel , who were now in great extremitie , pinched sore with famine , and had nothing to eate , that the lord fed them with manna , to teach them that man liues not by bread only , but by euery word that proceedeth out of the mouth of god. man shall not liue ] that is , man shall not preserue his naturall or temporall life in t●● world : i say his natural or temporal life , fo● is not meant of his spiritual life , by bread 〈◊〉 that is , all things necessary for the naturall● of man , as meate , drinke , clothing , sleep , p●● sick , &c. euen all naturall and ordinary mea● vsed of man for his temporall life , is meant b● bread . but by euery word ] he saith not in genera● by the word , but by euery word . now 〈◊〉 hath diuers acceptions in the scriptures : first it is takē for the second person in the trinity iohn . 1. 1. secondly , for the word of god , is● 40. 6. but neither of these is vnderstood i● this place . thirdly , the word is taken for th● decree and wil of god , for his prouidence 〈◊〉 the good wil & pleasure of god : and so m●● we vnderstand it in this place , where our sauiour christ saith , man shall liue by eue●● word , that is , euery decree and blessing o● god for the life of man : so it is taken heb. 1. 3 ▪ where christ is said to beare vp all things by his mightie word , that is , as the lord ha● created al things , so doth he vphold and preserue them by his decree and prouidence . now gods word and decree concerning the life of man , may thus be distinguished ▪ namely , that god hath decreed that some men should liue by bread , that is , by ordinary meanes : secondly , some should liue without ordinary bread , that is , without all ordinary meanes : thirdly , that some should liue without any means at al , either ordinary or extraordinary , as moses , eliah , our sauiour christ , in their fortie dayes fast : fourthly , that some should liue against meanes , and contrary to the course of nature , as daniel in the lions den , & the three children in the fiery fornace . which proceedeth out of the mouth of god : that is , by euery decree of god , by euery blessing & decree that god giueth out concerning the life of man. so then we see the meaning of the words . if any say , it seemes we must liue onely by the word of god , & without meate or drink , euen by the scriptures and the written word . i answer , no : but we must liue and preserue our liues by euery word , that is , euery decree that god giueth out to preserue the life of man : so that without the speciall decree and blessing of god , nothing could preserue and maintain the life of man : our meat could not norish vs , our apparel could not warm vs , &c. now let vs see how this answer of christ is applied to the diuels temptation . the diuel had labored to proue that christ was not the sonne of god , his argument was this : if th●● be the sonne of god , commaund that the●● stones be made bread ; but thou canst no● make these stones bread , therefore thou 〈◊〉 not the sonne of god. our sauior christ doth alleage this plac● of scripture , and doth deny the proposition or first part of the diuels argumēt : for where●as the diuell takes this for graunted , that if ● man be hungry , he must haue bread by an● meanes to preserue his life : christ answers , 〈◊〉 is not necessary , because a mans life is no● preserued by bread onely , but it is maintained by the special decree & blessing of god ▪ and indeed this is a speciall point and wo● thy lesson to be learned , as may appeare i● that the lord was no lesse then fortie yeares teaching it to the children of israel , deu. 8. 3. the vse of this doctine is manifold : first ▪ hence we learne to consider aright of th● creatures of god , namely , that we do no● content our selues to looke vpon the substance of them ; but besides the outward substance , we must consider the secret blessing o● god vpon his creatures proceeding from hi● word , that is his decree . as for example , 〈◊〉 must not onely looke vpon the outward substance of bread , but besides that , we m●● consider the blessing and decree of god , that bread should be the meanes to nourish man : for besides the bread , there is the staffe of bread , that is , that power and facultie whereby it nourisheth and maintaineth life , which it hath from the decree and blessing of god vpon it . and as we see an old weake man , take away his staffe and he wil soone fall to the ground : euen so if the lord take away the staffe of bread , that is , his secret blessing , though a man had all the dainties vnder heauen , his life would faile in the midst of thē all ; for the weake life of man must needs fal & decay , if once the lord take away the staffe of bread . for what reason is there , that bread which hath no life in it , should nourish our bodies , giue life & strēgth to vs : and that that which hath no heate in it , as our clothes , should keepe vs warme , were it not for gods word and decree , and his blessing vpon them ? and that we may know , that it is not so much bread that preserueth mans life , as gods blessing vpon bread by vertue of his word and decree , we may see it plainely , in that the poore mans child which fareth hardly , & ●is but meanely clothed , is as well legged and 〈◊〉 , and likes as well , euen as the child of the prince : now the reason is , because god● blessing is all in all vpon the poore fare of the poore mans child , aswell as the kings . 2 againe , seeing it is not so much bread , as gods blessing vpon bread , that preserueth mans life , it should teach vs al sobriety in the vse of gods creatures : for neither meate , nor drinke , nor clothing , can do vs good , vnlesse the lord send out his word and decree , and giue a blessing vnto them , euen to euerie b●● of bread we put into our mouthes . now if we abuse the good creatures of god , in sur●etting and excesse , how can we looke that the lord should blesse them vnto vs ? nay we may rather feare he will curse them for our abuse and intemperancie , so that they shall hurt , yea choake vs rather then do vs good . 3. we must learne from hence , to vse the creatures of god with inuocation vpon his name for a blessing vpon them ; for seeing it is not the substance of bread that nourisheth vs , but the blessing of god vpon the bread ▪ who seeth not , that we ought before we vse the creatures of god , to craue a blessing 〈◊〉 god vpon them ? 4. this should teach vs to be content with our estate , to moderate our affections , and to take heed we do not so eagerly desire & see● for abundance : for the blessing of god is riches enough , & hath not these cutting cares with it : & he which hath but a meane estate , may be as wel blessed of god , as he that hath the greatest abundance : nay this immoderate seeking for abundance , it argueth great distrust and vnbeleefe in the prouidence of god. 5. if mans life stands not in abundance , and our life is not preserued by bread alone , though a man had all the bread in the world , vnlesse god infuse a blessing into it : this teacheth vs , that we may not be so much intangled with the things of this life : we must not so eagerly seeke after meat , drinke , clothing , lands , liuings , gold , siluer , &c. for in taking too much care for these things , we see many mens harts are so caried away , that no grace can take place in them . but you will say , meate , drinke , cloathing , and such things , they be my liuing , i cannot liue without them . i aunswer , that our liues do not stand in these things alone , but especially in the blessing of god vpon these meanes : without which , though we had all the world at commaund , it could doe vs no good . againe , the lord can not onely preserue our liues by bread , but euen without all meanes , yea , if so it please him against meanes . now then seeing our liues stand not in these meanes , but especially in the blessing of god vpon them , we must first seeke for the blessing of god , without the which all these meanes shal become vnprofitable vnto vs and do vs no good : and it is not wisedome , too greedily to seeke for the things of the world , seeing our life is not preserued by them alone . mans life standeth not in abundance , saith christ , luk. 12. 6 seeing man liues not by bread alone , that is , mans life is not maintained by these outward meanes , but by gods blessing vpon them : this must teach vs all to be content with that estate the lord sends vs , though it be poore and meane : and we must learne patience in extreame miseries and afflictions . and if the lord should deal● with vs as he did with his seruant iob , euē 〈◊〉 all from vs , yet we must be content , and take heed that we do not suffer our selues to be swallowed vp of too much griefe . for our life is not maintained by these outward meanes of themselues , but by gods blessing vpon thē , which is all in all : and when all meanes faile , the lord can preserue our life euen without bread ▪ and against meanes too , if he please ▪ indeed if a man wāted the outward meanes and the inward meanes too , namely , gods blessing , then he had some cause to be grieued : but seeing the lord can saue our liues both without all outward meanes , and against meanes : though we want bread , yet let vs cast our selues vpon the lord , and neuer distrust his mercie ; but say with iob : though the lord kill me , yet will i trust in him . and let vs know , the lord can increase the poore womans cruse of oile , and make it last as well as the rich mans abundance , 7 this should teach vs all to moderate our affectiones , and to carrie an euen saile , so as neither in the estate of wealth and abundance , we be not puffed vp with pride : nor yet in pouertie to be ouerwhelmed with sorrow . for though a man haue abundance , it followes not that he is therefore blessed ; nor if he be poore and want riches , that he is therfore cursed , and wants the blessing of god : but in wealth and pouertie , the blessing of god is all in all to make men happie . 8 lastly , this should teach euery one of vs to labour all our life long to know the prouidence of god , and to depend vpon it in all estates of life , whatsoeuer the lord shall send vs : and when we can see this prouidence of god , we must then hang vpon it , as well in aduersitie as prosperitie , in sicknes and health , in life and death . true it is , men can acknowledge gods prouidence in prosperitie : but we must learne to see the prouidence of god aswell in aduersity , and then to hang vpon it with both the hands of faith , so as we can roule our selues vpon it , and can euen wholly depend vpon it , and commit our selues and all our waies to the lord. the children of israel were fortie yeares learning this lesson : which shewes it is an excellent point , and not easily learned . and therefore seeing it is of so great vse , and so necessarie , let vs studie to know the prouidence of god , and shew the true vse of it in our liues and conuersations . then the diuell tooke him into the holy citie , &c. ] now followeth the second conflict betwixt the diuell and christ , in the 5. 6. 7. verses . now though s. luke chap. 4. 9. placeth this temptation in the last place , yet doth this breede no great difference betwixt the euangelists : for luke in pēning of the words and deeds of christ , sets them downe as the spirit of god directed him , not regarding precisely the time when they were done , but sometime setting that first which was done last : but mathew he sets thē down in order as they were performed by our sauiour christ. then the diuell tooke him , &c. ] in this second cōflict , we are to consider three points . first , the diuels preparation to the combat , vers . 5. secondly , the temptation it selfe , vers . 6. thirdly , the answer of christ , vers . 7. in the diuels preparation : first , the time , then : secondly , the parts of his preparation , which be two . first , he tooke christ from the wildernesse , and caried him to the holy citie . secondly , he setteth him there vpon a pinnacle of the temple . first , in the circumstance of time , then : that is , as soone as satan had taken a repulse and was foiled of christ in the wildernesse , he presently setteth vpon him afresh , and caries him to the holy citie to tempt him there . by this we may perceiue the malice of the diuell , who as soone as he hath ended one temptation ceasseth not there , but presently prouideth another . the diuell neuer maketh truce with man , but either he is busie in tempting of vs , or else he is deuising and plotting new temptations ; for he is neuer idle . againe , hence we learne , that when we haue ouercome in one temptation , we must presently prepare our selues for another : we must not look to be at ease when we haue giuen the diuell the foile : for he will set vpon vs afresh , and tempt vs againe and againe . nay , our life is a continuall warfare against sinne and satan : & therfore we must euer be in a readines to encounter with our enemie . and if this lesson were well learned , and as well practised , men would not be so impatient in temptations when they befall thē : then temptations would be farre more easie to them , so as a man wold willingly and chearefully indure them , & vndergo them though neuer so many . the diuell tooke him to the holy citie : here is the first part of the diuels preparatiō . now by the holy citie is meant ierusalem , as luk. 4. 9. it is plaine . but how did the diuell carie our sauiour christ from the wildernesse to ierusalem ? he might do this three waies : first , in vision : secondly , by the ordinarie way : thirdly , cary him in the aire , first , by vision , as it was vsuall in the time of the prophets . so ieremiah was caried in vision to the riuer euphrates : but christ could not thus in vision be caried from the wildernesse to ierusalem ; for then it should haue bene no temptation vnto him in vision onely to cast ▪ himselfe from the top of the temple . secondly , our sauiour christ might be led by the ordinarie way , and so indeed the words will beare it : but i take it , it is not the sense and meaning of this place . for if the diuell led our sauior from the wildernesse to ierusalem , then either with or against his will ; either of his owne accord , or else at the perswasion of the diuell . but he went not of his owne accord : for seeing he was led into the wildernesse , and came to be tempted there , he now being in the conflict , and it being not yet ended , he would not of his owne accord depart thence to ierusalē . secondly , he would not go at the perswasion of the diuell : for we neuer reade that he would do any thing at the diuels perswasion , though in it selfe lawfull . thirdly , the diuell might conuey and carie the bodie of our sauiour christ in the aire , from the wildernesse to ierusalem : and this is the opinion of the best diuines , that the diuell had power by gods permission , to transport the bodie of christ in the aire , from the wildernesse to the holy citie : and this seemeth to be confirmed by the words following , where it is said , that the diuell set him on a pinnacle of the temple . now it is as likely that he caried christ from the wildernesse thither , as that the diuel had power to place and set him on the top of the temple . now then if the diuell had permission to transport the bodie of christ from the wildernesse to ierusalem : this makes for that opinion which is common in the world , that the diuell can carrie a man or woman from one countrey to another , if god giue him leaue : but so as he cannot do it with such celeritie and expedition as men imagine . some foolishly thinke , he can carrie one many hundred miles in an houre , which is a thing impossible : for such a violent motion would stop a mans breath ; as we see if a man fall from the toppe of an high steeple , his wind is gone ere he come halfe the way to the ground . againe hence we see , that the diuell may by gods permission haue power ouer the bodies of godly men , and those which haue greatest graces , and strongest faith in god. for seeing he had power ouer the bodie of christ , to transport it from place to place by the permission of god , why may he not if god giue him leaue , haue power of any mās bodie , though he be neuer so true a beleeuer ? if he had power in the head , why not in the mēbers ? if he had power to annoy iob , to kill his childrē & destroy thē , though they were no doubt the holy seruants of god , why may not the diuell haue power ouer our bodies , to carie a mā frō one place to another ? if the diuell could by gods permissiō tormēt the bodie of one that was a daughter of faithfull abraham , and euen 18. yeares afflict her , so as she was bruised and bowed together by satan ; then no doubt he can do the lesse , to remoue mens bodies from place to place . and this may serue to admonish those , who thinke their faith is so strong , that the diuel cannot annoy thē or any way bewitch them . but if the diuell haue power by gods permission to torment the bodies of the faithfull , yea to destroy the bodies of iobs childrē , who no doubt were the true seruants of god , he may if god giue him leaue , bewitch the godliest man that liueth . for we know what the holy ghost faith : that all things fall out , and all things come alike to good and bad ; and there is no difference in outward things oftentimes betweene the children of god and the wicked . to the holy citie ] that is ierusalem , luk. 4. 9. now this citie was called holy for sundrie causes . first , because in ierusalem was the temple of the lord where were the sacrifices and other ceremonies prescribe● by god for his own worship . secondly , i● the temple they had the law of god and the bookes of moses and the prophets read an● expounded vnto them . thirdly , becaus● ierusalem was a mother church , frō whenc● religion did flow and was dispersed into many places of the world . now for these considerations ierusalem is called the holy citie . this church at ierusalem though it hao many corruptions in it , yet our sauiour christ cals it holy : and it was a true church of god. then hence i conclude , that the church of god in england , though there be in it many blemishes & corruptions , yet may it be , and in truth is the true church of god. for the church of god in england is proprotionable to the church at ierusalē for as they had moses and the prophets read and expounded , so haue we : nay , we haue the gospell now soundly preached ▪ which they then had not in so plaine and plentifull manner as we haue . they had the sacraments of the old testament : so we haue baptisme and the supper of the lord. their church was a mother church to deriue religion to many other : and though our church cannot be called a mother church , yet it may be truly called a nourcing church to many neighbour churches round about vs. as christ and his apostles did not therfore separate themselues , or refuse to ioyne with them in the seruice of god , because of the corruptions in this church at ierusalem , but did teach and preach in the temple : so none may therefore separate themselues , and refuse to ioyne with the people of god in his seruice and worship , because of some few corruptions that remaine in it . nay , such as for these do separate themselues from gods people , do cut themselues from christ himselfe , seeing they seuer themselues from the church of god. if any shall say , that the church of rome is the true church of god , as well as the church of ierusalem , seeing the romish church hath as many priuiledges as the church at ierusalem ; i answer , by examining the particulars it will appeare to the contrarie . as first , the church of rome braggeth , that she hath her succession from the apostles : but i answer , succession from persons , without succession in the apostles doctrine , can be no true note of the church . secondly , the church of rome hath the sacrament of baptisme , yet that proues he● not the true church : for in samaria they had the sacrament of circumcision , and so in other places , and yet it cannot be proued that they were the true churches of god. besides , i answer , the church of rome hath baptisme no otherwise then a theefe hath a true mans purse : now it cannot be said , that a theefe is therefore a true man , because he hath a true mans purse . lastly , though the church of rome haue the outward baptisme , yet she in doctrine ouerturnes the inward baptisme : namely , the true imputed iustification and inherent sanctification of christ by the spirit . 3 the church of rome holdeth the apostles creed , but it is onely in word : for the truth is , their god whome they worship is an idoll , and their christ is a false & counterfeit christ , forged by their owne braine , as may appeare to all that will search their doctrine . 4 she saith , that they hold the word of god , and the writings of the apostles : but it will appeare in their writings , that they hold it but in shew , not in truth : for in the maine grounds of religion they ouerturne the doctrine of the prophets & apostles . againe , they hold the scriptures but as a lanthorn holds the candle , not for it selfe , but for those that passe by : so the church of rome haue the word of god , not for themselues , but for the good of gods children , which euer lye hid in the middest of poperie . 5 she brags that she is the mother-church of many churches : i answer ; we must consider that citie , as rome is , and as rome was : the old rome which was in the time of paul , was the true church of god ; but as for that old rome , it is dead and buried , and this new rome is that whore of babylon , & no mother-church , but a cruell step-mother to religion . by al this we may see , that the present church of rome , is no church of god , but onely in name and outward shew . and seeing that the diuell tempts our sauiour christ in the holy citie , we learne that there is no place so holy ; but the diuell can broach his temptations in it , as we may see zach. 3. 1. 2. and therfore this condemnes that dotage and sorcery of the church of rome , who teach that their charmed holy water , their coniured bread , and the signe of the crosse , and such stuffe can driue away the diuel from their houses , and from their persons : and yet we see here , that neither the holinesse of christs person , nor yet of the place , could hinder satan , but he did tempt him againe , we see it is to small purpose , to the ende wee may bee freed from temptations , to change the place , or to change the aire ; for what place is there so holy , or so sound and wholesome , where satan cannot and will not set his temptation on foote and assault vs ? indeed to remoue the diseases of the body , these may be of some force , to change the ayre , &c. but to cure the conscience , and to help the diseases of the soule , this and such like can do nothing at all . and set him on a pinnacle of the temple . ] here is the second part of the diuels preparat●on , who hauing caried christ from the wildernes to ierusalē , now he placeth him vpon a pinnacle of the temple , or a litle wing of the tēple . some think that it was a sharpe broach gilded to some especiall vse : but it is either the battlements which were made by gods commaundement , least any should fall , because their houses had flat roofes , o● else some corner of the temple ; howsoeuer , it was a dangerous place . if thou be the sonne of god , cast thy selfe downe , &c. ] in this verse is set downe the second temptation , and in a syllogisme it may be thus concluded ▪ if thou be the sonne of god , then cast thy selfe downe : but thou sayest , and art perswaded that thou art the sonne of god , therefore thou mayest cast thy selfe downe . here we must marke the scope of the diuell in this second temptation , which is this , to tempt our sauiour christ to presumption , to perswade him to presume of gods mercy , and to bring him to a vaine confidence in his fathers protection , without vsing lawfull meanes . and in this second temptation we may obserue one especial thing , which the diuel aimes at in his temptations , namely , to perswade him to a vaine presumption of gods mercy . and surely we see the diuel preuails much in these days by this argument : for we see how some men crie , god is mercifull , god is mercifull , and so presume & grow secure in sinne , and take occasion of gods mercie to sooth themselues in their sins . others , they say , i am either elected or reiected , and if i be elected , i am sure i shal be saued howsoeuer i liue ; if i be reiected i am sure i shall perish , though i liue neuer so well : and thus men liue as they list . others say , i know the lord will prouide for me , and therefore refuse to liue in any calling . and as for those which make profession of the gospell , the diuell he labours to perswade them , that it is sufficient to professe religion , though they practise not the duties of religion : as the fiue foolish virgines , who held out their blazing lampes , yet wanted the vessel of oile to maintaine their lampes . this being so , it should admonish vs al to take especiall heed , that we be not ouer com● of satan in this kind , seeing the diuell knowes our nature , and seeth that to presume and thinke well of our selues , it is a thing very fitting and pleasing our nature : whereas despaire , it is a troublesome thing , and brings men often to a greater sight of their misery : and the truth is , the diuell preuailes with a thousand to one more by presumption then by despaire : despaire kils thousands , securitie ten thousands . and it is to be noted , that when the diuell had in the former temptation laboured to bring christ to despaire of his fathers prouidence , now he labours the cleane contrary , to bring him to presume of gods prouidence . and here we may see the diuels exceeding cūning , that he fought to cary our sauiour christ from one extreame to another . and thus doth the diuell deale with all men , he seeks to draw men either to presumption or else to despaire , and labors to cary them from one extreame to another , as from couetousnes to prodigalitie , and so of the rest . and therefore we must labour to auoide both the extreames , neither to presume too much , nor yet to be cast downe by despaire , but to keepe the golden mediocritie , euen as christ doth in this place . cast thy selfe downe . ] he would haue christ not to shew by his doctrine , but to worke a miracle , that he may know him to be the son of god. this shewes the nature of all wicked men ; they care not for the doctrine of god , but they crie out for miracles : as we may see in herod , he desired to see our sauiour christ worke some miracle , but he contemned his word and doctrine . and the iewes who persecuted christ and his gospel , yet when he was vpon the crosse , they would haue him worke a miracle , to come downe when he was nailed hand and foote . and all wicked men are of the same nature , more to regard and desire a miracle , then to heare the blessed doctrine of iesus christ. cast thy selfe downe ] the diuel hauing proued before the faith of christ to be most cōstant , that he would not so much as doubt of his fathers prouidence in his greatest need , now he takes occasion from the graces and gifts of christ to bring him to presume , and to haue a vain confidence of his fathers protection . and so wil the diuel deale with all the members of christ ; if he cannot preuaile by our weaknesses to bring vs to despaire , then he wil take occasiō by the graces and gifts he sees in vs , to make vs presume : as often he preuailes by this meanes to make men swell and thinke highly of themselues for some grace they haue receiued , of learning , wit , eloquence , &c. to puffe men vp with satanicall pride and ouerweening o● themselues . then cast thy selfe downe . ] the lord gaue the diuel permission to place christ in a dangerous place : but yet the diuell coul● not go any further to hurt christ there ; 〈◊〉 cast him downe he had no power , but perswades him to cast himselfe downe . where we see , the diuels power is limited , his power is not so great as his malice is to mankind ; but the lord doth limit satans power , and in all things hath care of his owne children , that satan can do them no harme . for the diuel , though he had set christ vpon the top of the temple , could not for his life cast him downe ; where we may see , the diuell for all his malice can go no further then god giues him leaue . and this must comfort vs : for as god the father limits satan in respect of christ our head , so doth he in vs his members . now followes the reason which the diuel vseth , the better to perswade christ to yeeld vnto his temptation : for it is written , he shall giue his angels charge ouer thee . when as the diuell heard our sauiour christ alleage scripture ; he like an ape imitates christ , and begins to alleage scripture roundly as wel as he . and therfore we must be wary how we entertaine doctrines of heretikes , and false teachers , though they seeme to proue them by the scriptures : for the diuel he hath his scriptum est , it is written , as ready as may be . but we must learne to proue the spirits , that is , the doctrines of men , whether they be of god or not , 1. iohn 4. 1. lest the diuel and wicked men deceiue vs ; for we see here how the diuel can alleage scripture , and that fitly for his purpose . and it is the subtil practise of the diuel to alleage scripture , that so he may perswade men to receiue his damnable doctrines , and become heretickes and scismatickes . and to this end he doth grosly abuse the scriptures ; yea when he would perswade men to liue in sinne , he hath his , scriptum est , very ready , and can tel them , at what time soeuer a sinner doth repent him of his sinne , he shall haue mercie : and truly by his abusing of scripture he preuailes with many . the wordes which the diuell alleageth are taken out of the fourescore and eleuenth psalme , the eleuenth verse : for he shall giue his angels charge ouer thee , to keepe thee in all thy wayes , &c. now the diuell in alleaging and propounding the words is very precise , and sheweth himselfe very carefull in repeating of the words : in so much as he will not leaue out no not this particle [ for ] which might well haue bene left out . yet in the end he stickes not to leaue out a whole clause , which is the maine point and ground of gods promise : namely , this : to keepe thee in all thy wayes . where we may see , how the diuell doth most vil●ly abuse the scriptures of god : and it is vsuall with him in his allegations , to put in , or to put out something , or some way or other to depraue them , or to corrupt the sense and meaning of the scriptures , to serue his owne turne . and as this is the diuels manner in his alleaging and dealing with the scriptures , so do the papists as his scholers . for though in word they hold the scriptures , yet it is vsuall with them to put in , or leaue out , or by some meanes to corrupt and depraue thē in the sense and meaning , as might be shewed by example . well , seeing the diuell is so skilfull in the scriptures , and can alleage them so readily and so fitly for his purpose , and withall is so malicious to mince them and depraue them , it should make all men to studie the holy scriptures , that so we might be acquainted with them , and be able to disclose and to descry satans fallations and subtilties : and we should wish with moses , that all the lords people could prophecie . but especially the ministers of the word , they must labour to be thorowly acquainted with the booke of god , to obserue euen the circumstances of the text , else the diuell will cast a mist before their eyes , and beguile them with his subtill fallations : and therefore they must do as ezechiel did , eate vp the book of god. and that we might not perceiue satans subtilties and deceit , he labours to keepe men in ignorance of the word , and by all meanes to haue the scriptures hid and darke : and if it were possible , to root out the schooles of learning , and that the bible might be burned . and as he preuailes in poperie , to bring men to this , that all religion , and the scriptures might hang on mens deuises and mans learning , as they do in poperie ground all vpon lumbard the maister of the sentences , and barre the common people from the scriptures , locking them vp in an vnknowne tong : so with christians he taketh the like course , for he perswades them , that the scriptures are hard to be vnderstood , and very obscure and troublesome , and therfore he drawes men● minds from the studie of them , to reade the writings of men , because they seeme to be more pleasant and delectable ; that so 〈◊〉 being not acquainted with the text , might not descrie his deceipts and subtilties . againe , seeing the diuell can alleage the word of god and say , it is written , and that he can bring in scripture fit for his purpose ; what a shame is it for christians , if they do not labor so to know the scriptures of god , that they may alleage them as occasion shall serue : & that not as some do , to heape place vpon place without all reason , but to alleage them fitly and to the purpose ? lastly , seeing this is a diuellish and satanicall practise , in alleaging the scriptures to depraue and corrupt them , to leaue out and put in at his pleasure , it must warne vs , that when we are lawfully called , we do speake and vtter the words of other men , euen all , & no more but all , neither putting to them nor taking from thē , and that without changing their words or the sense and meaning of them . he shall giue his angels charge ouer thee ] the true sense of the place is this , that the lore had a speciall care of his people ; and when he sent any iudgement vpon the israelites , he gaue them this comfortable promise , that in the middest of all their troubles he himselfe would protect them . and as this promise was made to them , so it is generall to the whole church of god , and belongs to vs. for in all common iudgements and calamities , the children of god which walke in his waies , shal be sure to haue protection and securitie : for the angels of god , by his appointment , do hold them vp , as it were in their hands . in which words there is a comparison taken from nurses , who hauing children committed to their care , do hold them very charily and tenderly in their hands , and dare not let them go out of their armes : euen so the angels of god by his appointment ▪ become euen as nurses to his children in all their lawful wayes , and do attend vpō them , and are very carefull to protect them from danger , so long as they keepe themselues within the compasse of gods word . it is true indeed , that iudgement begins at the house of god , and he often afflicts his dearest children to trie their faith and patience , yet is is most certaine , that in commō calamities the children of god shall haue protection and security : yea the angels of god ( as it were nurses ) shal hold them in their hands , and defend them , so long as they keepe themselues in the wayes of god , and within the compasse of his will in his word ▪ but if they leaue the way of gods commandements , and wāder in by-paths , and go out of their lawfull callings , they haue no assurāce of gods protection , neither haue gods angels any charge to watch ouer them , seeing then god hath made so mercifull a promise of protection , to all them that walke in his wayes , and within the compasse of his commaundements , it should warne vs all to beware how we go out of our wayes and lawfull callings , but that we studie the law of god , and as we looke for his protection , to keepe within the compasse of it . iesus said vnto him , it is written againe , thou shalt not tempt the lord thy god. ] in these words is cōtained the answer of our sauiour christ , to the second temptation of the diuell ; wherein he doth oppose scripture against scripture . but to expound that place which the diuell alleaged , and to shew how vilely satan abuseth the word of god , he alleageth another place of scripture , wherein our sauiour christ answers the diuell , that it is true , god hath made sundry promises in his word , of protectiō to his people , but yet so , as if they refuse to walke in the cōmandements of god , and to vse such lawfull meanes as he prescribeth in his word , he is not bound to perfome them , for they be made vpon that condition , againe it is written , ] seeing our sauior christ doth alleage another place of scripture , to expound that the diuel brought against him , and to shew how he abused scripture : hence we gather , that the holy scriptures are of themselues sufficient to interprete themselues , for so christ alleageth another text of scripture to expound that which satan alleageth , and to confute his abusing of it . so we find that ezra did expound the law of god , and giues the sense of it by the scriptures , and so expounds the one by the other , nehem. 8. 9. ( iunius . ) now if the seruants of god could do this in the old testament , how much more may we in the new , wherein many things are most plainely opened and expounded by christ and his apostles ? but the papists cannot by any meanes yeeld to this doctrin , for they hold , that that which must interprete the scriptures , must haue iudiciall power and authoritie to iudge of the sense of the scriptures ; but they hold the scriptures are but a dumbe letter , and therefore are not able to iudge of the sense ād meaning of the scriptures . yet for all that ▪ we see ( by the example of our sauior christ ) that the scriptures are of sufficient power to giue the sense of the scriptures , to interprete thēselues , and to shew what is the true sense of the scriptures , though they be dumbe . and as we see , that a mā may aswel shew his mind to his friend by letters and writing , as by word of mouth : euen so the lord god speakes now to his people by the scriptures , as well as he did in olde time by his owne liuely voice from heauen . but if the papists will yet deny the scriptures to haue power to iudge and determine of the sense of the scriptures ; then would i know , who hath this power giuen vnto him ? they answer , the church must giue iudgement , and determine of the sense of the scriptures : but that is false , for the lord hath not giuen any such power to the church , to determine of the sense of the scriptures at her pleasure , but only he hath giuen to the ministery of the word , to open and expound the scriptures by the scriptures thēselues . as a lawyer hath not that power to iudge of the law of his prince , and to giue what sense he listeth , but onely to expound the law , and to giue the sense of it by the words of the law , and other circumstances cōcerning the same . the church of rome say further ; they 〈◊〉 determine of the sense of the scriptures , either by the rule of faith , or the consent of the fathers : or , if they faile , then the pope he is 〈◊〉 determine of them , as one that cannot erre . 1 concerning the rule of faith ( by which they vnderstand vnwritten traditions ) how can they be fit iudges to determine of the sence of the scriptures , vnlesse we will gi●e more authoritie to vnwritten verities then to the written word of god ? nay onely the scriptures must be the rule of faith , and only the scriptures iudge and determine of the sense of themselues . 2 neither is the consent of fathers a sufficient rule to giue iudgement , and to determine of the sense of the scriptures : for we know that they being men , and many of thē ( hauing not the knowledge of hebrew and greeke , yea and most of all in expounding the word ) are subiect to error , and sometimes do erre . and by the same reason the pope is no meete man to be the iudge of the scriptures , and to determine what should be the sense of thē , seeing he is subiect to manifold errors , and many popes haue erred in the foundations of religion . now follow the words of christs answer , taken out of deut. 6. 16. thou shalt not tempt the lord thy god. first we must search what this word , to tempt , signifies : secondly , the maner how god is said to be tēpted : thirdly the cause and root of this tempting of god. first , to tempt god , is to proue or to make trial whether god be such a one as the scriptures report him to be : namely , whether he be so iust , so mercifull , so mightie as the word of god describes him to be . so the propet dauid expounds it , psal. 95. 9. your father 's tempted me , and proued me in the desert . where to tempt , is to proue gods iustice and mercie , whether he were so iust and mercifull as the word sets him out to be , and as he promised to be . secondly , for the manner , it is not simply to tempt and to make triall of god , but to tempt god , is to make needlesse triall of gods power &c. when we haue no cause to try the lord : and so it is taken here in the words of christ , thou shalt not tempt , that is , thou shalt not take needlesse and vnnecessarie experience and triall of gods power and goodnesse . thirdly , the cause which moueth men to tempt god , is a distrustfull and vnbeleeuing heart , euē want of faith . so the israelites tēpted god , psal. 78. ver . 18. 22. they tempted god in their hearts , and required meate for their lust . and the reason is , vers . 22. because they did not beleeue in god , and did not trust in his helpe , because they did not relye vpon his care and fatherly prouidēce : so that vnbeleefe was the roote of this their tempting of god. so then to tempt god , is to make needlesse and vnnecessarie triall and experience of his mercie , goodnesse , power and iustice , proceeding from a distrusting heart . now god may be tempted fiue maner of wayes . first , when men will take vpon them to appoint god the time when , the place where , and the maner how god must helpe them , and accomplish his promise to them . thus the israelites in the wildernes wanting water , they say : is the lord amongst it vs or no● shewing , that through the lord had promised he would be with them , yet vnlesse he would at that time giue them water in their need , they would not giue credit to his promise . againe , psal. 78. ●0 though the lord had giuen them water , yet they say : can he giue bread also , or prepare flesh for his people● still shewing , that vnlesse the lord would at their pleasures , & now presently send them meate , they were readie to distrust his prouidence . and therefore it must admonish vs , that we must not in our requests and petitions ( as the bethulianes did ) appoint god the time , place , or meanes how we would be helped in pouertie , sicknesse , or other waies ; but cōtinuing in prayer , waite vpon the lords leysure , and leaue these circumstances to his good will and pleasure . secondly , god is tempted , when men will not beleeue his word , but do demaund signes and wonders from heauen , as the scribes and pharises did ( ioh. 2. 18. ) tempt our sauiour christ , not beleeuing his doctrine , vnlesse he would confirme it by some miracle . and thus all they tempt god , who refuse to beleeue the doctrine of god , because it is not confirmed vnto them at their pleasure by signes and wonders . but some may say : what , is it not lawfull thē to demaund and require a signe at gods hands ? yes we may sometimes : and so we reade that gedeon did require a signe of god and sinned not : so did hezechiah . 2. king. 20. 8. in two cases men may aske a signe of the lord. first , when the lord giues a man commaundement to aske a signe , then we may aske it lawfully : and thus the lord bid● achaz to ask a signe , and he sinned in refusing to do it . secondly , a man may aske a signe of god , when it is necessarie for the confirmation of a man in some extraordinarie calling : as we see in gedeon being extraordinarily appointed of god to be the captaine and deliuerer of gods people ; he being not fully perswaded of this his vocation , desired a signe of god , not of infidelitie , but the better to resolue himselfe of gods calling him to that busines . and so it was in hezechiah , to perswade himselfe of gods extraordinarie deliuerance from an extraordinarie di●ease . the third way whereby men tempt god ▪ is when men liue in sinne continually without repentance , and so will trie gods mercie : and thus the israelites tempted god , num. 14. 18. and so all those which liue in ●inne from day to day without repentance , do indeed tempt god and abuse his patience , mal. 3. 15. and therefore seeing that this is euen to tempt god , to liue in sinne without repentance , it must stirre vs vp all to take heed how we runne on in sinne : but that we do wi●● speed repent and breake off the course of our sins : for so long as we liue in sinne without repentance , we tempt god , and then we can promise no safetie to our selues , neither looke for the protection of gods angels , but ly euen naked to all gods heauie iudgements . the fourth manner of tempting god , is to inioyne men the obseruations of the ceremoniall lawe , as it appeareth ast. 15. 10. the iewes are said to tempt god , in that they vrged the obseruation of the ceremonies of moses . and by this we may iudge of the present estate of the church of rome , and of their religion ; which stands for the most part in vaine and superstitious ceremonies ; and that which is worse , of iudaisme and gentilisme . the last way how men tempt god , is , not to vse the lawfull & ordinarie means which god hath appointed , either concerning mens soules , or concerning their bodies : and this is here vnderstood in this place , when christ saith : thou shalt not tempt the lord thy god. when we shal refuse such lawfull and ordinarie meanes as the lord hath appointed , and vse extraordinarie ; euen as a man hauing a readie way ouer a bridge , should leaue that , and thrust himselfe into the water , what were this but to tempt god ? or when a man hath the ordinarie way to come downe by the steppes or staires , and refusing that shold cast himselfe downe from the top of a steeple ? so those men who contemne the word of god , and will not vouchsafe to heare , what do they else but euen tempt god ; seeing they refuse the preaching of the word , which is the ordinarie meanes to saue mens soules ? and thus satan tempted our sauiour christ to tempt god. for hauing now set him on the toppe of the temple , in a dangerous place , he perswades him to cast himselfe downe : and he addeth , that he may be bold to do so , because god hath giuen his angels charge to looke vnto him , that he take no harme . but our sauiour christ answers him ; that were to tempt god , seeing he had the lawfull and ordinary way to go downe by the staires , and therefore he had no reason to cast himselfe downe . in a word , all those tempt god , which either refuse the ordinary meanes god hath appointed , or do wilfully cast themselues into daunger , being not called thereunto of god : as peter hauing no calling of god , went and thrust himselfe into caiphas hall , to see what became of his maister : & the three worthies which ventured through the hoast of the philistims to fetch water at the well of bethell for dauid , whereas he might haue had it without danger at home . here some may aske , what we are to iudge of those which vse to walke on ropes on high places , and on the toppe of houses : whether do such men sin or not ? ans. these men do so either with a calling or without a calling , such as do it by vertue of their lawfull calling , as mosons and such as build churches and houses , and so by reason of their trades work on high places , cannot be said to tempt god : nay rather so long as they walke faithfully in their lawfull callings , they may assure themselues of gods blessing and his protection . but as for those who to shew their agilitie ; and to make sport , walke on ropes , or runne vpon the roofe of houses , these men hauing no calling from god so to do , they cannot looke for gods protection ; nay , they in so doing tempt god , casting themselues vpon daunger . and our sauiour christ might a thousand times better haue done this which satan wold haue him here to do● yet would he not put himselfe into needlesse daunger , lest he should tempt god ; much lesse ought any man else aduenture to do it . and in this , that our sauiour christ vseth the ordinarie way , euen the staires , we may learne , that if any man looke to haue gods protection and blessing , he must also make sure to vse the lawfull and ordinarie meanes appointed of god , & keepe himselfe within the compasse of his calling : yea if we desire to find comfort in any of gods gracious promises , we must be wary to keepe our selues within the compasse of his commaundements : but if we leaue them , then we find no true comfort , neither haue we any promise of protection from god. but so long as we walke in obedience of gods commaundements , and within the compasse of our callings , we haue this blessed promise from god , that his angels shall take the care of vs , to guard and to defend vs. againe , the diuell taketh him into an exceeding high mountaine . ] in the seuen verses going before , we haue heard of the two first temptations of our sauior christ ; now followeth the third . in this third temptation we are to consider againe three especial points first , the preparation of the diuel , ver . 8. secondly , the temptatiō it selfe , ver . 9. thirdly , christ his answer , ver . 10. and first of all seeing the diuell doth thus arme himselfe , and comes prepared three times , in three seuerall temptations , it should teach vs all on our parts to prepare our selues continually , and to be ready to resist his temptations . in the diuels preparation note two parts : first , he taketh him to an exceeding high monntaine : secondly , he shewes him all the kingdomes of the world , and the glorie of them . but how could the diuel cary our sauiour christ to this high mountaine ? i answer , he might do it two wayes : first , by vision : secondly , by reall transporting of his body from ierusalem to this mountaine . some thinke that this was onely in visiō : but i rather thinke our sauiour christ was caried locally and really ; for our sauiour christ his temptations are not imaginary , but true and reall temptations ; and the words import no lesse , but that he was really and locally transported from the citie to the mountaine . the reasons why the diuell caried our sauiour christ to the mountaine , are these : first , because the diuell in all things desire● to imitate god , and to become as it were gods ape . now we reade , that the lord caried moses to the mount nebo , to shew him all the land of canaan ; so the diuell to imitate god , and by imitating god , to match him , and so to disgrace the lord , carieth our sauior christ to the mountaine , as it is likely , to imitate gods dealing with moses . secondly , the diuell caried our sauiour christ to this high mountaine , as a most fit and conuenient place to broach this his third and last temptation now in hand . in that the diuell doth carie our sauiour christ from ierusalem to this hill locally ; hence we learne , that he may by gods permission , haue like power ouer the deare children of god , not once , but twise , nay thrise , & oftentimes . we see this true in our sauior christ the head : therefore if the lord permit satan , and by his permission giue the diuell libertie to transport our bodies from place to place , we must not be discouraged . seeing the same thing befell the head , it may also befall his members , which we are . the second part of the diuels preparatiō , is this , that he shewes him all the kingdomes of the world , &c. now concerning this , we may not think the diuell could do this in deed and truth , to shew christ all the seuerall kingdomes of the world , as they be here placed vpon earth , for that is a thing impossible : for there is no hill so high , that a man might see them all . nay , if a mā were as high as the sunne , and could see neuer so clearely , yet he could but see the one halfe of the earth ; and therefore we must know , he shewed them in a counterfeit vision . now these visions of the diuell , they be either of the outward senses , or else of the vnderstanding . of the outward senses , as the delusions of the diuel , making men thinke they see that they do not see indeed . so the diuel is said to shew samuel to saul in a vision in his proper habite : and this was indeed but a coūterfet samuel , not that true samuel , who rested in the graue concerning his bodie , and remained in heauen concerning his soule . secondly , there be false visions and deludings of the vnderstanding ; as the lord speaketh , that he will make the false prophets ashamed of their lying visions . and some of these visions come vnto men sleeping , called dreames . deut. 13. 1. some come waking , as to such as haue their braine crased , they oftentimes haue visions , and thinke themselues to be kings or prophets , as iohn baptist , &c. now concerning this vision of christ offered by the diuell , he did it not onely to the mind of christ , but also to his out ward eye , and visibly . by this practise of the diuell we may behold his wonderfull skill and power , in that he can resemble to the outward senses in such a strange manner , euen as he listeth , so great and wonderfull matters . and the like is done by magicians and coniurers , who by the helpe of the diuel , can reueale and shew things done in a farre countrey , or things that be lost , in a glasse : or for things long passed , can resemble them to outward sense in a glasse , or in the aire . so that those are deceiued who are of mind , that they cannot do this : for if the diuell could shew christ all the kingdomes of the world and the glorie of them in so short a time , then much more can he shew some one particular thing to the eye and sense of man. now let vs marke the diuels drift in this temptation , & setting before christs eyes this goodly and glorious sight : sure it was to this end , that the diuell might by this meanes more easily wind himselfe into the heart of christ : and therefore he sets this thing before his eyes , that christ might be moued by them , and take some delight in them , and delighting in them might desire them , and so satan might in the end ouercome him and insnare him . and this hath bene the auncient practise of the diuell , as genes . 3. first , to moue evah to cast her eye vpon the apple , to marke the beautie of it , then to like it , thē to desire and lust after it , and so in the end to tast of it . and thus he dealt with christ : first , he shewes this glorious sight , and the beautie of all these things , that if he could , he might haue moued him to desire them , and so make his temptation take place . seeing this is satans auncient subtiltie , it must warne vs to take great heed of our outward senses , especially the two senses of learning , namely , seeing and hearing . the eyes and the ●ares be the two windowes of the soule : and if the diuell can get in his head there , he will easily wind in all his bodie , and poison our soules . we had need therefore to counterguard our hearts , to keepe them with all diligence , euen aboue al watch and ward , and euermore to take heed who , & what enters into our eyes and eares , and to make sure w● keep carefull watch at those doores . we mu●● pray with dauid : o lord set a watch before my mouth , and keepe the doore of my lippes : and with holy iob , make a couenant with our eyes that they behold no vanitie . this if we do , death shall not enter in by these doores and windowes , but we shall preserue our soules in puritie . now when the diuell shewes our sauiour christ this goodly shew , let vs mark the maner : he shewes christ all the beautie , the glorie and delight of them : not the troubles , vexations , calamities and daungers of them . and thus will the diuel deale with vs ; if he would tempt any one to some sinne , he neuer shewes but hides the miserie & daunger , the curses and calamities that will ensue vpō that sinne : but he shewes the profit , gaine , pleasure , delight and commoditie that that sinne will affoord them : that by this meane● he may bring them to his bow , and moue them headlong to rush into the commiting of sinne . indeed when he hath got his purpose , and preuailed thus farre to bring a man into sin , then he will lay it open in most vgly maner , and lay before a poore sinner the horror and punishment due to his sinne , that so he may make a poore sinner breake the necke of his soule in despaire . further , marke how the cunning diuell shewed not these goodly and glorious sights in the first or second temptation , but reserued them for the last , and that in great subtiltie . for the diuell know very well , that if any would peruaile , then surely the desire of honor , of preferment , of profit and pleasure , would moue the heart of christ. and in this subtiltie he shewes , that this is a most daungerous temptation which comes from the right hand , that is , which proceeds from profit , pleasure , preferment and honour . and by this temptation he preuailed more against dauid , then he could when he was in great conflict , and persecuted by saule . so prosperitie and ease in the primitiue church in the dayes of constantine , did more preuaile with christians , then persecution and tribulation could do for the space of three hundred yeares before . and those which could be moued by no other meanes , yet the hope of honor , profite and pleasure hath ouercome and preuailed with them . thus ease slayeth the foolish : prosperitie is as a slipperie way : and few hauing rest are edified , and walk in the feare of the lord , & the comfort of the holy ghost , act. 9. 31. luke cap. 4. 5. he addeth the circumstance of time , that the diuell shewed all this to christ in a point or moment of time , in so short a time as possibly might be , with maruellous speed & celeritie . and this the diuell did being subtill , the more to inflame th● heart of christ to desire them : and therefore he set his wares open , and as it were in a glimpse gaue him the beholding of the beauty of thē . so we see , if mē see some st●āg● and beautifull thing , and haue but a blush or a litle glimpse of it , they desire it with mor● eagernesse , & more greedily affect it . eue● so he would haue dealt with our sauiour christ , he would haue affected his hea● with this sudden and glorious spectacle . now followeth the temptation it selfe , in these words : and said vnto him , all these will i giue thee , if thou wilt fall downe & worship me . in this temptation we must first marke the scope and drift of the diuell therein . in the first temptation he laboured to tempt christ to distrust and vnbeleefe : in the second , to puffe him vp with vaine confidence and presumption : now in this third , he tempted christ to commit idolatrie , euen to worship the diuell . and truly this hath euer bene the practise of the diuell , to seeke to ouerturne religion and good conscience by these three things , honour , profite , and pleasures . among protestants and protestant ministers he hath preuailed much by these meanes . when as for the ministers of the word , many haue in hope of profit and preferment , forsaken true religion & cleane abiured it , and taught the cleane contrarie , euen that which the papists hold and teach : so we see that protestant merchants for hope of gaine , do carrie ouer to the church of rome all such merchandize of waxe , &c. as the papistes vse to maintaine their superstitions and idolatrie . and among common professors , many of them to saue their lands , liuings , and places , haue chaunged as religion hath changed ; now papists , now protestants , like to camelions into any colour . of this we had experience in queene maries dayes : few great men remained protestants , but yeeded to the idolatrie of those times . this third temptation hath two parts : first , a promise : secondly , a condition . and here the diuell saith not : i will procure thee these things at gods hands ; but in his own● name , i will giue thee , all these , to make chrit depend vpon him for them , to trust in him , and to deny his confidence in god , and to relie vpon the diuell for an inheritance in this world . in which vile practise of the diuell , we may behold his shamelesse boldnesse , who dares offer christ the gift of all these , conditionally , if he would worship him : whereas indeed they did all most properly belong to iesus christ himselfe , and were his owne ; neither had satan any title to them , but onely by vsurpation . and as the diuel here with christ , so he dealeth with most men of the world , to tempt them to depend vpon him for the wealth of the world , and to make the diuell their god. for though mē deny this in word , and say , all they haue , god hath sent it , they thanke god : yet their wicked practises shew the contrarie , that they do indeed depend vpon the diuell for gaine and profite : seeing most men get their goods by false waight● and measures , by deceit , fraud , cousinage , by lying , swearing & forswearing . now while they get that they haue thus by such vile and wicked meanes , it plainly shewes that all they haue , they haue it of the diuell , & depend vpon him for wealth , & so make him their god , though in word they deny it neuer so much . secondly , the diuell knew christ was a king , and that his kingdome was not of this world , but spirituall , exercised especially in mens consciences : now the diuel he labours to tempt christ to become an earthly king , which if it had taken place in christ , he knew then that he could not be that true messiah , who should raigne spriritually in mens consciences . and in like maner deales the diuell with the members of christ : for the church of god hath a kingdome , and that is spiritual in the word of god. now the stewardship is the dispensation and ministery of the word preached , and against this the diuell laboureth that it may become an earthly kingdome , not spirituall but carnall , not in the power of the spirit , but in the carnall wisedome of mans eloquence ; and so by all means to ouerturne the true kingdome of christ. thirdly , we see here how the diuell maketh very large and liberall promises , though he meant to performe nothing , neither could he though he would . this must teach vs to study that we may be contrary to the diuel , and therefore that we do warily consider what promises we make , whether the thing we promise be lawfull , and in our owne power , and that we do it with sincere harts , voide of deceit , and with purpose to be as good as our word : and when we haue promised , accordingly to performe our promise ; for that is a marke of gods children , and a fruite of the spirit and true faith , in doing the duties of equitie . and in that the diuel shewed all these vnto christ , euen the seuerall kingdomes of the world , it is manifest he knew them all , and was well acquainted , and had trauelled through them , as he confesseth , ioh. 1. 7. and in that he could shew the chiefest glory and beautie of them in such a short time , it is cleare he was cunning in them , and the seuerall estates and conditions of them all . and we see , that the diuel in propounding all these glorious kingdomes vn●● christ , he did tempt him to ambition , tha● he would set his heart on them and so desir●● them . and herein note one of his most principall practises , which is the ouerturning 〈◊〉 kingdomes : for the diuell desireth to do the greatest harme and most mischiefe that he can . now in the ouerthrow of a kingdome , many go to wracke ; and to effect this , he seekes continually to puffe men vp with ambition , that they may desire and gape for preferment and honor . the lord hath in mercy placed ouer vs in this kingdome a gracious prince and a christian queene , & the diuell hath long enuied this our prosperitie , and sought sundry by-plots and manifold practises to ouerthrowe our state , to cut off the head , and to cast her crowne into the dust . and to this purpose he hath raised vp many wicked and rebellious subiects : but the lord hath in mercie brought all to nought . and therefore the remembrance of this should moue vs all to thankfulnesse , for this great mercie of god in defending both prince and people , and bringing to nought all such rebellious wretches , confounding those ambitious heads , and all their vile and trecherous plots and deuices : and we must shew this thankfulnesse in the duties of repentance and sincere obedience . secondly , this must teach vs to pray vnto god continually , for the preseruation of our prince and kingdome , that he would euermore confound and bring to nought all satans policies , and vile plots and practises of ambitious heads . and it is our duty , in token of true ioy and thankfulnesse , to do as the people did in the dayes of salomon , who shouted so loud , and cried out god saue king salomon , that the very earth rang againe : euē so should all true christians , to expresse the ioy of our hearts , pray day and night , god saue queene elizabeth . and herein is our comfort , that though the diuell with all his malice seekes to destroy both prince and people , and the whole kingdome , and hath his wicked instruments to effect the same : yet the lord god hath his angels which take care of his church and people , and stand round about them , to defend them both by sea and by land , that all the diuels in hell cannot hurt them : but the angels of god defend his children at home , and beate back all our enemies from inuading of vs. all these will i giue thee ] these words are the very words of the pope of rome , who as satans vicar , hath indeed the two hornes of the lambe , but he speakes like the dragon : he makes himselfe equall to god , he can ( as he sayth ) send to heauen and to hel , set vp and pul downe princes , he can do what he list , he can open and shut at his pleasure , pardon sinnes , and i know not what : which shewes he speakes the diuels language , the language of ashdod , not of canaan . luke . 4. 6. the diuell ads a reason further to perswade christ : for he saith , all these kingdoms are mine , and i cā giue them to whom i will. where first the diuell tels a loud lie , chalenging to himselfe the right of all the kingdomes of the world : for it is the lord his right alone , as we may see dan. 4. 2● . where the lord speakes to that proud king n●buchadnezar by the ministerie of daniel : i beare rule ouer the kingdomes , & i alone ( sayth the lord god ) can giue them to whom i please . so then the diuell hath no power to giue them , neither hath any title to them , that he can bestow them at his pleasure : no , that belongs to god alone : yet we see satan will be an vsurper at large . secondly , marke the diuels arrogancie and shamelesse boasting , in that he dares chalenge all the kingdomes of the earth to himselfe , as though he were soueraigne lord of them , to do with thē at his pleasure . and let vs all learne by this shamelesse lying and notorious boasting of the diuel , to take heed that we be not like him in these sinnes , but study to be contrary to him : and therefore we must desire and study to speake the truth at all times , and take heed of boasting yea rather let vs thinke as humbly and basely of our selues as possibly we can , which is a good meanes to humble and cast downe our proud hearts : and let such know that are giuen to these sins , to lying and vaine boasting of this and that which they haue not , it argues great pride , and shewes they be very like the diuell himselfe in this point . if thou wilt fall downe and worship me . ] here is the second part of the temptation : namely , the condition , and the maine drift of the diuell in these words , is to bring our sauiour christ to manifest idolatrie , euen to worship the diuell himselfe . first , seeing the diuell durst be so bold to tempt our sauiour christ to idolatrie , and to worship himself ; hēce we see that the maine scope of the diuel is especially to deface religion , and the true seruice and worship of god , and therefore he assaults the church of god , and tempts men to bring them to embrace heresies , schismes , idolatry , that he might destroy the church of god : and thus he became a lying spirit in the mouth of foure hundred false prophets at one time . and when iehosuah the high priest came into the temple to performe the worship of god , he stood vp to hinder him , when he was praying for the good of the church . and so doth he in these dayes stand vp and seeke by all meanes to hinder gods ministers in the building vp of gods church . when christ hath sowne good wheate , thē the diuell soweth tares ; and whē paul would haue gone to preach the gospell to the thessalonians , the diuell hindred him ; and it is his speciall study to stop the ministery of the gospell : and therefore it is said that the diuell cast many of gods ministers into prison , reuel . 2. 10. reu. 16. 13. 14. there came 3 euill and vncleane spirits out of the mouth of the beast , which entred into kings houses , to turne thē from the entertaining of the gospell , because that kings be either especiall nurses to the gospell , or else if satan can preuaile with them , become greatest enemies to hinder the course of the gospel . such frogges be these seminarie priests , monkes , friers , and popish iesuits , which lurke commonly in kings courts , and in the places of mighty men . then seeing the diuell is so painefull to stop the course of the gospell , to ouerturne true religion & the seruice of god : it must stirre vp all the ministers of the word of god , to labour and take paines , that their diligence in defending and vpholding true religion , and building the church of god , may counteruaile satans diligence in hindering of it . secondly , it behooueth all christians not onely to pray for themselues , but seeing the diuell labours the ruine of the church , specially in preuailing with princes and great men , we must pray for the good of gods church and children , and euery member of it : by name , for kings & queens , &c & good reasō is there that we should do so : for in the good and flourishing estate of the church we all receiue benefite by it , and fare the better for it . thirdly , if satan durst set vpon the sonne of god , and tempt him to idolatrie and to worship the diuell , then much more will he be tempting vs to the like sinne , and set vpō sinfull man to moue him to worship him , and make him his god. but you will say , there is none so mad to worship the diuell , to make him our god : oh we defie him . true it is , men say they defie the diuell , and spit at him , but alas if we consider their dealings , we shall see the diuell sits in their hearts , and rules there as god. do but cast your eye vpon the three maine religions of the world , the religion of the turke , of the iew , and of the papist ; and it will appeare that most men worship the diuell and make him their god : because the turke he is ignorāt of the true god : the iew worships god the father , but not by iesus christ , whom they deny : the papist worships a false and counterfeit christ forged by themselues , and neuer read of in the word of god : for they make him a sauior in part , & a priest to be creator , or the maker of his creator . that it may appeare , that these three sorts of people do not worship the true god , but euen the diuell himselfe , let vs marke these 2 principles . first , that al doctrines set downe and inuented by man , concerning gods seruice and worship , being against the word of god , they be the doctrines of diuels : so saith paule 1. tim. 4. 1. 3. that there shall come false teachers , which shall teach doctrines of diuels : and what are these ? vers. 3. he saith : such as forbid to marrie : and teach men that some meates be holy in themselues , & some vnholy and not lawfull to be eaten . the second principle is this , all worship of god deuised by man , being against the word of god , is the doctrine of diuels . so the gentiles offering to idols paule saith they offered to diuels : yet none of them intended that , but rather by the idols offered to god. so whatsoeuer worship shall be inuented , being against the word of god , it is indeed the worship of the diuell , not of god. now by these two principles it appeareth , that the worship of god performed by the turkes , and by the iewes , it is no worship of god , but the worship of diuels : seeing both of them worship the father out of the sonne . and the worship of god in poperie , it is no better then the worship of the diuel , seeing they worship god out of the true christ , and haue forged to themselues a false counterfeit christ. and if paule might truly affirme of the gentiles , that they worshipped not the true god , but offered to diuels : then mnch more may it be auouched of that abominable sacrifice of the masse , that it is indeed the worship of the diuell , seeing it is more vile idolatrie then that of the gentiles . now it will be said : though the diuell preuaile thus with them , yet he cannot preuaile so with protestants , neither can they be said to worship the diuell . i answer : that in truth there be thousands of protestants in the world who do worship the diuel : for all those which do onely in outward shew professe true religion , but in heart loue the world , set their hearts vpon pleasures , profites and preferments , such professours do in truth make the diuell their god , and may be said to worship the diuell . for to whom soeuer they giue their hearts , to them they do giue worship : but while they set their hearts on these things , they do not loue god neither do they beleeue in god , and rest vpon him as their god ; and therefore they make the world their god , and so worship the diuell . fourthly , by this practise of the diuell , we see those men confuted , who thinke that the diuell cannot make a league with men , as with witches , coniurers , &c. for we reade and know such things haue bin done , and here we haue a manifest proofe of it : for the diuell offers a league to christ : there was nothing wanting but our sauiour christ his cōsent . and if sinfull mā had bene in christs stead , questionlesse there had bene a league ▪ and for so great gaine he would haue the diuell his seruice . then said iesus vnto him , auoide satan , &c. ] now followeth the answer of our sauiour christ. and first in christs answer marke , in propounding of it he vseth first a speech of indignation and of defiance to the diuell and his offer : auoide satan : as though christ should haue said : i haue heard thee blaspheme both me and my father , & haue thus long suffered thee , but i will suffer thee no longer , get thee hence satan , i will not vouchsafe to answer to thy temptations any more . marke here in the answer of christ , that he was content to endure the diuels temptations and reproches , which concerned his owne person : but when he is so bold to blaspheme god his father , he can endure him no longer . now when he makes challenge and claimes title to all the kingdoms of the world , as though he were lord of them , and could bestow them at his pleasure , therin he blasphemed god his father . then this teacheth vs , that if we shall heare vngodly wretches blaspheme the name of god , we may not endure it , but haue indignation & great dislike of it . and if we heare black-mouthed rabshekahs blaspheme the holy name of god , by swearing , cursing , banning , we must be touched with griefe , to heare the glorious name of our god dishonoured , and if time and place require , manifest our dislike in open reprehension of it . whē ahab and iezabel being both wicked , heard that naboth had blasphemed god , they rent their cloathes in token of sorrow . so when hezechiah heard the blasphemies of rabshekah , he rent his cloths and was very much grieued for it . whē dauid heard the gentiles say , where is now their god ? this blasphemous speech did greatly affect him , so as his very teares were his drinke . and the bad speeches of the men of sodome , did much affect lot , & vexe his righteous soule , 2. pet. 2. 8. and as all men must be grieued to heare wicked men blaspheme the name of god , so especially those that be gouernours of others , and by name , maisters of families : as dauid saith psal. 101. he would not suffer a talebearer in his house , much lesse a blasphemer . and the magistrate is especially bound to looke to this , seeing it is the law of god ▪ that the blasphemer should be stoned to death : now this law is perpetuall . and if a man for speaking a word of disgrace against the person of the prince wittingly and willingly , shall iustly lose his life : then he that is a blasphemer , and speakes to the disgrace of the eternall god , is much more worthie to die a thousand deaths . secondly , by this answer of christ , we learne how to behaue our selues when any shall go about to perswade vs to depart frō his church , to renounce true religion ; we must accompt of them in that respect as the instruments of satan . if the father should seeke to withdraw his owne child from the true religion , the sonne must not spare the father , but must cast the first stone at him , deut. 13. and when peter would haue disswaded christ from going to ierusalem , he saith : get thee behind me satan : though he was an excellent apostle , yet in this christ accompts of him as of the very diuell . againe , in that christ bids satan now auoide , and will dispute no longer with him ▪ we must hereby learne how to answer the diuell in his temptations : though at the first , when his temptations be more mild , we may reply by the word of god , yet when satan shall be more violent in his assaults , we must imitate our sauior christ , & bid him auoide , and dispute no more with him . and whatsoeuer he shall bring against vs , when we are not able to answer him , yet let vs hold the maine conclusion in the word of god , not vouchsa●ing him an answer . it is written ] seeing our sauior christ now the third time answers the diuell by the scriptures , saying , it is written : we learne that the written word beleeued and vnderstood , is the most sufficient weapon to confute & to confound satan & his vile tēptations , else christ wold not now euē the third time haue made choise of this weapon : it is written againe . this confutes the papists , who make two scriptures , one vnwritten and inward , which is traditions , the consent of the fathers which haue liued in all ages ; & the other written in the holy scriptures . now they do make their vnwritten scriptures , as they call them , and the consent of fathers , to be of equall authoritie with the written word of god , which our sauior christ doth shew here , to be the most powerfull meanes to repell all satans temptations . and the holy scriptures which they call a dead letter , and make as though it had no power in it , eue● this alone is the sword of the spirit to confound satan : and therefore damnable is that their doctrine , which so abuseth the holy scriptures , & sets vp the erronious tradition of sinfull men . for if the written word had bene but a dead letter , our sauiour christ would neuer haue made choise of it abou● all other weapons three seuerall times to confute satan , euery time answering , it is written . secondly , by this answer of christ , saying , it is written , we learne how to behaue our selues when any shall seeke to turne vs from true religion , to embrace false religion , though we cannot answer their arguments , but they set such a colour on them by their wit and eloquence , and seeme to dazle our eyes that we can not see their deceits ; yet we must sticke to the scriptures , and clea●● fast to the text of the bible : and if we find but one sentence in al the bible to perswade vs of the truth of religion , we must hang vpon it with both hands , and let not o● hold go ; nay it must be of more force & credit with vs , then a thousand arguments that tend to the contrary . thou shalt worship the lord thy god only , ] in these words is contained the answer of our sauiour christ to the third temptation of the diuell . the words are takē out of deut. 6 ▪ 13. where they are read thus , thou shalt feare the lord thy god , and serue him . now there may seeme to be some difference in the words , as they be alleaged by christ : for in that place of deuteronomy it is said , thou shalt feare the lord thy god : our sauiour christ saith , thou shalt worship . againe , our sauiour christ addes a word , which is not added by moses in that place , namely , thou shalt worship the lord thy god onely : this word onely is not in that text of moses . but if we vnderstand two points concerning the alleaging of scripture , there will appeare to be no difference ; the first is this , that christ and his apostles in their alleaging of scripture , do not so much sticke to the very ●illables , as aime at the sense of the scriptures which they alleage . the second thing is this , that our sauiour christ in alleaging scripture , seekes to expound scripture , and to open it in alleaging of it ; and so doing , he may well adde a word , when as the word he addeth maketh much for the meaning of the text . and thus christ in this place chaungeth the word , not mistaking of it , but rather to expound moses ; for whereas moses saith , thou shalt feare the lord , he meaneth that religious feare whereby we feare god , and worship him . now our sauiour christ he saith , thou shalt worship , shewing moses meant that feare whereby we do with reuerence and bowing of the body and adoring of god worship him , moued thereunto by religious feare , either in praying for some mercy we want , or giuing thankes for some benefite receiued . againe , christ in alleaging this text of scripture , he addes a word , yet so , as he doth it without any fault : for though this word ( alone ) be not in moses his text expresly set downe , yet it is included , and in sense it is vnderstood : for where he saith in the thirteenth verse , thou shalt feare the lord , and ads no more ; in the fourteenth verse he saith , thou shalt not walke after any other gods ; so that a mā may easily perceiue he did in sēse include it , though not expresse it in words : and thus we see our sauiour christ cleared . in the text of scripture alleaged by christ , note two points : first , what this worship and feare is : secondly , to whom worship is due . first , worship taken generally , signifieth the giuing of honor and reuerence to another . now this honour is either ciuill or diuine . ciuill honour is that outward reuerence we giue to men , by ●rostrating of the body , or bowing of the knee ; and the end of this ciuill worship is , that thereby we might acknowledge another to be our superiour : & therfore it is giuen of subiects to princes , or of inferiours to those that by some meanes are their superiours . and thus iacob worshipped , that is , gaue ciuil worship to esau seuen times , genes . 33. 3. this reuerence abraham gaue to the hittites , gen. 23. 7. & lot to the angels bowed himselfe to the ground , gen. 19. 1. where he gaue them onely ciuill worship and honour . so then it is manifest by these examples , that we may lawfully bow and bend the knee and kneele to princes , to giue thē this ciuill honour , thereby shewing we do acknowledge them to be placed aboue vs in authoritie and dignitie in the world by god. the second kind of honour is diuine or religious worship , when we giue such honor to another , that thereby we do ascribe diuinitie & diuine power vnto it , acknowledging thereby that it is some diuine thing aboue all creatures . and this we do first , when we ascribe the godhead to it , and make it god : secondly , when we ascribe gods attributes to it , as omnipotencie , prouidence , &c. thirdly , whē we acknowledge it to be the creator and maker of all things : fourthly , when we acknowledge it to be the giuer of those good things we enioy , and the defender of vs from euill . this diuine worship is either inward in the heart , or outward in the body . inward diuine worship is whē a man giues his heart to any thing , by beleeuing in it , by louing of it , and reioycing in it aboue all other creatures ; and that because it hath in it the god-head , or diuine nature , or is god , because it hath the attributes of god , because it is the creator and defender of all things , or else because it giues vs all good things , and keepeth vs from all euill . the outward diuine worship , is when a man any wayes by prostrating himselfe and bowing of his body , doth it to manifest his faith , hope , loue , confidence , feare , or any gift in his hart , thereby confessing it is his creator , defender and preseruer . so then here is a manifest difference betweene outward ciuill worship , and that diuine worship which is outward : because by that ciuill worship we do only acknowledge them to whome we do it , to be our superious : but by this outward diuine worship , we do acknowledge that to which we do this worship to be god , creator and defender of vs and all other things . now in this place our sauior christ meaneth not that ciuill worship , but he vnderstandeth outward diuine worship . there is another seruice mentioned , which is feare : when we giue & performe obedience to another , it is either a seruice absolute or in part : absolute , when we obey the commandement of another simply without all exception : when we obey another , not onely outwardly in body , but inwardly in soule , will , affections , & with the conscience : and this is proper to god alone , neither may this absolute obedience be giuen to any creature , onely god alone is to haue this absolute worship , so as we must obey him without all exceptions or question , and that in body , soule , will , affections , and in the very conscience . there is a second seruice , which is only in part , which we may giue to men , as to the magistrate being in authoritie aboue vs , vnder god ; for god hath giuen them leaue to make lawes , and power to giue commandements ; and they must be obeyed in ciuill things , yet with condition , in the lord , so long as their commandements stand & agree with gods commandements . again , they must be obeyed onely with our bodies : their lawes cannot reach vnto mens hearts and consciences , to bind them . and of these two in this place , we are to vnderstand that obedience which is absolute , to obey the commandement of the lord absolutely and simply without condition or exception euen in all things whatsoeuer he commaunds vs : following herein our father abraham , who to performe obediēce to the lord , forsooke his natiue countrey , & was ready to offer his sonne his onely sonne , his beloued sonne , his sonne izak the sonne of the promise . now followeth the person to whom this worship must be giuen . this diuine worship , whether outward or inward , is due to god alone , neither may it be giuen to any other creature , though neuer so excellent . and this is taught vs plainly by christ his answer , and it is agreeable to the first and second commandements , where we are forbidden expresly to giue this diuine and religious worship either to any creature , or to idols , but we must haue & acknowledge iehouah to be our god alone . reuel . 19 , 10. whē iohn was about to worship the angell , and to giue him some part of this diuine worship , he forbids him , and tels him that he is but his fellow seruant , and chargeth iohn to worship god alone . so then by this which hath bene said , we see how fitly our sauiour christ answered the diuell , & alleaged this place of scripture to stop his mouth . the diuell had shewed him all the kingdomes of the world and the glorie of them all : and tels christ , if so be he would but acknowledge him to be the giuer of them , he would bestow them all vpō him . now our sauiour christ answereth , that he may not giue that honour to him , which belongeth to god alone and to none else . first , we learne from this answer of christ , that it is not lawfull for vs to giue this diuine worship either inward or outward to any creature , though neuer so excellent ; neither to angels , nor saints : because it is peculiar and proper to god alone . and therfore if any mā shal prostrate his bodie before saints to pray vnto thē , he maketh them no lesse then gods , in giuing them that priuiledge which is proper to god : namely , to search the heart , that they can heare our praiers , that they be omnipotent , omni-present , that is , present in all places at once , with all things : which can be affirmed of none but god alone . and yet this is the common practise of the papists , to yeeld this diuine worship to saints , and dead men and women , and to adore and worship them . but the papists answer : they do not worship saints with that worship which belongs to god , neither do they worship thē as gods. why , no more would the diuell here haue christ so to do , neither durst he presume to tempt christ to worship him as god , but to acknowledge him to be the giuer of all the kingdomes of the earth . and the diuell requires no more but outward worship : and yet our sauior christ tels him , that this outward worship which he demaunded , was proper to god alone , & none may or ought to haue it , saue he alone . now the papists do giue that to saints , which christ denyeth to the diuell : for they auouch , that saints can deliuer them from this disease and that disease . they make them patrons not onely of priuate men , but of whole kingdomes & coūtries , as of italie s. martin , of spaine s , iames , of england s. george . &c. now to giue a kingdome ( which christ denied to satan ) is a lesse matter then to be a patron of a kingdome : for one may giue a kingdome , that cannot defend a kingdome . nay in truth , whatsoeuer they say , they make the saints gods : for they pray vnto them , they make them intercessors for them vnto god , to procure them fauour in things concerning the life to come . they call the virgin mary the queene of heauen , they make christ to be her vnderling & a punie : for they pray her to commaund her sonne , & to cause him to heare their prayers , which is to make her euen aboue god himselfe . and therfore in truth they giue more to saints , then the diuell required of christ. againe they answer : that which may be done to earthly princes , may much more be done to saints in heauen . now say they , we kneele and bow to earthly princes , and do reuerence to the chaire of estate : why then may we not to saints ? but we answer them : it is true , we do kneele and bow vnto earthly princes , but all this that we do , we do it not so much to their persons , as to that authoritie god hath laid vpon them : and we do it onely to shew our subiection vnto thē ▪ but to kneele to saints is no token of ciuill honour , as this is which we giue to earthly princes , but a part of diuine honour . for by that , they do acknowledge , that the saints can heare their prayers , search the hearts , that they be omnipotent , and present in euery place , which honour is due to god alone . yet though we may not thus adore saints as the papists do , we do acknowledge a certaine honour due vnto them : & this honour stands in three things : first , by giuing thāke● to god for them , in that the lord hath giu● his church in former times such worthy instruments . secondly , by a reuerent estimation of them , in that we accompt of them as the friends of god. thirdly , by honouring them , though not with diuine worship , yet by imitating their vertues : and this is all that honour we owe vnto the saints departed . now if that the adoring of saints be flat vnlawfull and forbidden , then it is not lawfull to appoint and dedicate solemne dayes vnto them , to fast for them , to worship the● to worship their reliques : all these be vnlawfull , and yet common among the papists . neither can the church of rome iustly accuse vs of the like , though we haue and retaine the names of saints dayes in the church of england ; because we dedicate those dayes not to the worship of saints as they do , but to the seruice and worship of god alone . we must mark how our sauiour christ in alleaging and expounding of moses ioynes worship and feare together : to shew , that none can truly worship god but they that do truly feare god. men commonly think they haue done enough if they come to church on dayes appointed , listen a while to the word , receiue the sacraments ; they thinke this is all the worship of god that he requires , though they want the feare of god in their hearts : but alas all this is to no purpose , if men want the feare of god , & practise iniustice in their particular callings . reade the first of esa. vers . 14. the lord hates all the seruice and worship which the iewes offered him : not simply , because these things were vnlawfull in themselues , for the lord had commaunded them : but because they ioyned not not so much to their persons , as to that authoritie god hath laid vpon them : and we do it onely to shew our subiection vnto thē . but to kneele to saints is no token of ciuill honour , as this is which we giue to earthly princes , but a part of diuine honour . for by that , they do acknowledge , that the saints can heare their prayers , search the hearts , that they be omnipotent , and present in euery place , which honour is due to god alone . yet though we may not thus adore saints as the papists do , we do acknowledge a certaine honour due vnto them : & this honour stands in three things : first , by giuing thākes to god for them , in that the lord hath giuē his church in former times such worthy instruments . secondly , by a reuerent estimation of them , in that we accompt of them as the friends of god. thirdly , by honouring them , though not with diuine worship , yet by imitating their vertues : and this is all that honour we owe vnto the saints departed . now if that the adoring of saints be flat vnlawfull and forbidden , then it is not lawfull to appoint and dedicate solemne dayes vnto them , to fast for them , to worship the● to worship their reliques : all these be vnlawfull , and yet common among the papists . neither can the church of rome iustly accuse vs of the like , though we haue and retaine the names of saints dayes in the church of england ; because we dedicate those dayes not to the worship of saints as they do , but to the seruice and worship of god alone . we must mark how our sauiour christ in alleaging and expounding of moses ioynes worship and feare together : to shew , that none can truly worship god but they that do truly feare god. men commonly think they haue done enough if they come to church on dayes appointed , listen a while to the word , receiue the sacraments ; they thinke this is all the worship of god that he requires , though they want the feare of god in their hearts : but alas all this is to no purpose , if men want the feare of god , & practise iniustice in their particular callings . reade the first of esa. vers . 14. the lord hates all the seruice and worship which the iewes offered him : not simply , because these things were vnlawfull in themselues , for the lord had commaunded them : but because they ioyned not to the seruice of god , the feare of god , but their hands were full of crueltie & iniustice , and they practised no mercie to men : and whatsoeuer men professe in the worship of god , and shew not the feare of god , & conscience in their particular callings and dealings with men , all is but hypocrisie . whereas we teach that a man may be certainely perswaded by faith of his election and saluation : the papists say , we cannot proue it out of the word of god. now what though we cannot find this sentence in so many words : ( i am elected ) yet as our sauiour christ by alleaging scripture gathered the sense of it : so may we without blame gather that out of the word which is the same in sense , which we hold in this point . we see it is our dutie not only to worship god with outward worship of the bodie , but with inward worship in the soule , mind , will , affections , and in the conscience . paul he preached the gospell of god vnto the the corinthians , to bring their very thoughts into subiection : that is , so to order them , that they might not thinke any thing but that which was holy and according to the will of god. then the diuell left him , &c. ] in this verse is set downe the third and last part of the conflicts of christ with the diuell : namely , the issue and euent of them , which is that glorious victorie and conquest which our sauiour iesus christ got against the diuell . and this is the most principall part of all the rest . for what comfort could we haue had in christs temptations , in the preparation , in the conflicts & seuerall temptations , vnlesse christ had vanquished satan , and got the victorie ? nay all the comfort of gods children stands in this victorie of our lord and sauiour iesus christ : because now christ stood in our stead , and was tempted for our sakes : so that he being our head , and getting victorie ouer the diuel , the church & euery member of the church in iesus christ , got victorie ouer satan . in the victorie we are to obserue two things : first , that the diuell departed from him : secondly , the angels ministred vnto him . in this departing of the diuell from christ , we may behold the vnspeakable goodnesse of god to his church , for that which befell christ , befalleth the church of god. now the diuell hauing tempted christ in three seuerall and sore temptations , he encountred him in all three , and resisted the diuell in all his temptations : and then the diuell leaueth him , and goeth his way . wherein we see the endlesse loue of god , in that he puts an end to the afflictions of his church , though they be many and sore , yet they shall last but a time and haue an end . so the lord speaketh of salomon : if he sinne i will chastise him with the rods of men and with the plagues of the children of men : such as should not be too extreame , but that he should be able to beare . so the prophet habacuck , he in the first chapter breaketh out into impatient speeches , for the afflictions of the church : but chap. 2. vers . 3. the lord bids him waite , and tels him , it shall be amended , and that he will put an end to their miseries : the lord hath promised that he will not suffer his children to be tempted aboue that they shall be able to beare , but shall find a blessed issue of their temptations . the two prophets which were slaine for doing their message , and for the testimonie of iesus , lay vnburied three dayes and an halfe : but after the lord puts into them the spirit of life againe , and they reuiued , and stood vp before the lord , and they that saw them shall be afraid , and see them ascend vp into heauen . so that we may see , the lord in mercie puts an end to all the afflictions of his children . and this we may see by dayly experience , some of gods children are visited with grieuous and fearefull temptations , some halfe a yeare , some a whole yeare , some , two , three , foure , ten yeares , yet at length the lord giues them a good issue , and puts an end to their miserie ; and in stead of horror of conscience , sends them comfort ; & in stead of griefe , ioy vnspeakable . and though the lord should suffer them to be tempted all their life long til their dying day , yet then the lord would giue them a blessed issue of all their miseries , and fill their soules with exceeding comfort . here we see a notable differēce betweene the first adam and the second adam . the first adam was tempted , and yeelded to satans temptations , and suffered the diuell to enter into his hart : the second adam iesus christ , he was likewise tempted , yet he yeelded not to the least assault of the diuell , neither could he euer enter into his holy heart , but departeth from him , and is faine to leaue him . in this departure of the diuell from christ , first , marke when he departed : secondly , for how long he departed . for the first , then the diuell left him , that is , after the three temptations were ended , and christ had in great indignation bid him auoide satan , for his blasphemous speeches , then the diuell departed . here we see the best way to put the diuell to flight , and to giue him the repulse : namely , to resist him at the first , & giue him no ground . but as s. iames saith , resist the diuell , and he will flie from thee : when as we depend on gods word , and the blessed promises of the gospell , praying for grace from god to resist satan ; he shal neuer preuaile against vs , but will depart . and therefore it is but foolishnesse to thinke or imagine that he can be put to flight by musick , merry companie , sports and pastimes , or such like vanities : but the onely meanes to cause him to depart , is the word and prayer , by them alone he is resisted . they take a bad course , who thinke they may yeeld to satans temptations when they are yong , and purpose in their old age to resist him : but if we euer yeeld vnto him , we do set open the doore of our hearts vnto the diuel , we do willingly receiue him , and bid him welcom , and then he will not easily be driuen away : nay we shal find it a hard matter , if not impossible , to put him to flight in our old age . but as men in a dropsie , the more they drinke , the more they desire : so the more men yeeld to his temptations , the more violently will he set vpon them . after that our sauiour christ saith vnto him , auoide satan , presently he departeth , and is obedient to his commaundement . what ? was this any vertue in the diuel to obey christs commandement ? no surely , it was no vertue in the diuell : for we are to vnderstand , there be two kinds of obedience , one is voluntary and chearfull , the other by constraint and forced . voluntary obedience is that , when any of the creatures of god do willingly through gods grace mouing them , obey the commaundement of god , as all the good angels of god , and adam before his fall , and all the children of god that be effectually called , iustified , and sanctified , do willingly and with chearfulnesse yeeld obedience vnto god in part . besides this , there is a constrained obedience , when one is vrged and compelled whether he will or not to obey another ; as one that is a malefactor , being condemned to die , he is obedient and yeeldeth himself to death , he submitteth him selfe , because he must neither will nor choose . so the diuell here obeyeth the voice of christ , and departeth at his commaundement : but this obedience in him is no vertue , because he was compelled to do it , and could do none otherwise . and that which here befell the diuel , shall befall all wicked & impenitent sinners if they will not now obey the commandement of christ , to repent and beleeue the gospell , they shall one day in spite of their teeth be constrained , will they nil they , to obey that commandement at the last day of iudgement , depart ye cursed into euerlasting fire , prepared for the diuell and his angels . the consideratiō of this one point , should 〈◊〉 all men now in the time of grace , to yeeld hearty and willing obedience to the voice of christ , in repenting and turning to god , le●● one day we be constrained to yeeld to our eternall confusion . luke 4. 13. he saith , when the diuel 〈◊〉 ended all the temptation , then he departed . vvhere we may note , that before the diuel● left our sauiour christ , he imployed all 〈◊〉 might , skill , subtiltie and fraud in tempti●● of christ. and from this malicious pract●● of the diuell , we may gather , that christ was tempted with no smal and easie temptation , but that he was tempted in the highest degree that could be : for the diuell made an end of his temptations before he left him , and had his will in tempting of him , and therefore no question , in these three maine temptations that we haue spoken of , he tēpted him as much as he could , and shewed his greatest extremitie and fraud . and this may appeare , in that the angels were faine to come & comfort our sauiour christ : so that he was not tempted with some light and ordinarie temptations , but in most extreame manner , so as his heart within him was in perplexitie , anguish and griefe , yet without all sinne . and this may minister comfort to the children of god ; if any man be tempted with some grieuous temptation , in some wondrous and fearefull maner , that he is almost at the point of despaire , yet let him stay himselfe , and let him not thinke that therefore he is cast away : for here we see , that iesus christ the son of god was tempted in the highest degree that might be , and therefore the dearest seruants of god may be extreamly tempted . we must learne from hence to suspend our iudgements : and if we see any so fearfully tempted , & their temptations so extreme and grieuous , that they say of them selues that they be cast-awayes , or that while they yet liue they are already in hel ; let vs take heed we be not too rash in condemning of them , neither let vs speake or thinke of them as cast-awayes : for our sauiour christ was tempted in the highest measure that could be , and why thē may not these kind of temptations befall the dearest children of god ? therefore that which is written of francis spira , that he was a reprobate & a cast-away , was penned very inconsiderately , though he affirmed the same of himself ; for there did nothing befall him , which may not befall a child of god : for we see that our sauiour christ himselfe was tempted in the greatest measure that might be , and we haue dayly experience from time to time , that some of the deare children of god haue bene in like sort assaulted to despaire for a time , to thinke themselues reprobates and cast-awayes , yet it hath pleased the lord in time to restore them to the feeling of his loue , and they haue continued the faithfull seruants of god till their dying day . and as it is said , the diuel departed as soone as he had ended all his temptations : we may gather , that these three wherewith he assaulted our sauiour christ , they be the most principall temptations of the diuell , & the very ground of all other his temptations : and therefore it shall be good for vs to learne to know them , and the daunger of them , that we may arme our selues by the example of christ against them especially . the second circumstance to be marked in the diuels departure , is that which s. luke addeth , though it be not expressed in mathew , namely , that the diuell left christ but for a season : but we neuer reade that the diuell did tempt our sauiour christ after this , but once vpon the crosse : then indeed the diuell and all his angels set vpon him , coloss. 2. 15. i answer , the diuell tempts either by himselfe , or else by wicked men . it is true indeed , we reade not that the diuell did euer tempt christ after his departure from him , but once when he was on the crosse ; but he set wicked men a work in persecuting of him continually . so he tempted euah but once by himselfe , but no doubt he tēpted her after many times by other means secondly , the diuell tempts by his instruments , namely , by wicked and vngodly mē : and thus he tempted adam , not by himselfe , but by euah : so he tempted iob , not onely by himselfe , in casting the house vpon his children , but also by his vile instruments the sabeans and caldeans , whom he set a work to rob and spoile him , and after by his mistaking friends . so though we reade not that the diuell did tempt christ all his life time after this by himselfe , yet did he it by his instruments , as the scribes and pharises , the cruell iewes , yea by herod , pontius pilate , annas and caiphas , and the rest : he neuer ceased tempting of him after this ; and these temptations by his vile● instruments were very great and grieuous vnto his sacred soule . seeing the diuell tooke this course to tempt christ , and then to depart for a while , and after to returne againe : we may see what is the estate of gods church in this world , namely , that the church of god vpon earth is in a continuall intercourse of afflictions : now afflicted ; after , the lord giues it peace for a time : and then the lord sendeth afflictions againe : and as winter followeth sommer , so doth ioy afflictions . this being the estate of the church of god vpon earth , a continuall intercourse of afflictions , we must then learne what is our own particular estate while we liue in the church , namely , a state that is in a continuall intercourse of troubles and afflictions . if we now inioy peace and rest , we must make account it cannot alwaies indure , but there must come a change : and therefore we must beware in time of peace to prepare our selues against the time of affliction and of triall , and perswade our selues the sunne will not alwaies shine , but this state will change , and triall will come . it followeth . and behold the angels came and ministred vnto him . ] here is now the second part of the victorie : when as our sauiour christ had foiled the diuell , and put him to flight , then the angels come and minister vnto him , to comfort him after this tedious combat . behold ] this word is a word of wonder , and it sheweth there is some matter of moment that followeth : and what is that ? the wonder is , that that person whom the diuell despised , and would haue troden vnder his feete , euen this person is here attended vpon by the good angels of god , who are readie to offer him their seruice , and come to comfort him . in this ministerie of these angels consider , first the bond which caused them to attend on christ : secondly , the number , how many they were : thirdly , the time when they came to him . first the bond which maketh these glorious angels and heauenly spirits to attend and waite vpon our sauiour christ , is this , that the man christ , not the manhood of christ , but christ god and man , is lord of all creatures , euen of the angels in heauen . and the manhood of christ , though it be not lord of angels , yet it is farre more excellent then any creature whatsoeuer , yea then the blessed angels . and here we may behold the great goodnesse of god , who hath exalted mans nature which was most vile by reason of sinne , to be farre more excellent then any angell in heauen , as it is ioyned to the godhead in the person of christ. so then the angels minister to christ not as simply man , but as god-man , or god and man : and so they minister to all the true members of christ iesus , which are truly coupled and vnited vnto his mysticall bodie . christ is that ladder of iacob , whereby the angels of god do ascend and descend , to do seruice to all those which are truly ioyned vnto iesus christ , gen. 28. this ought to make vs all admire the endlesse and vnspeakeable goodnes of god , who hath not onely giuen vs to be lords of heauen and earth by the meanes of christ , but euen the glorious angels , which are farre aboue man in excellencie , to be our seruants , to minister vnto vs , to comfort and defend vs. this should moue vs all to carrie and behaue our selues reuerently and holily in all our actions and speeches , seeing the glorious and blessed angels of god do waite and attend vpon vs. truly this ought to make vs haue great regard that no vnseemely speech or action passe from vs , seeing we be in the presence of these most excellent creatures of god , the blessed & holy angels , to behaue our selues with greater reuerence then we would before an earthly prince , and in the presence of a mightie monarch . 2 the number of them . it is not said , there came one angell , as in the garden : but , the angels came vnto him : shewing there were mo then one . and we find in the word , that our sauiour christ had sometimes one , somtimes mo to attend vpon him . and so the wicked angels come sometimes one alone as here in christs temptations : sometimes many , as when christ was on the crosse , colossians 2. 15. and so it is likewise with the good angels of god : sometimes they come one alone , sometimes moe together . mow if this be true , then that opinion fa●leth to the ground , which holds , that euery man hath his two angels : an euill angel to tempt him , and his good angell to defend him . but if god so please , he hath a legion of bad angels to torment the bad● and ten thousands of good angels to comfort the good . the third point is the time when the●● angels came vnto christ ; [ then ] when the diuell had now ended all his temptations not in the time of the temptations whi●● christ was tempted , but immediatly after they were ended . true it is , the good angels of god be ●●waies readie to attend vpō christ & to ob●● his will ; yet here it is said , they came not 〈◊〉 our sauiour till after his temptations : 〈◊〉 then when he had most need , they are 〈◊〉 of god to comfort him : and as it is like● they tooke vpon them some bodily sh●● ●●the time , as the diuell did , that so they ●●ght the better do him seruice . and here in the person of our sauiour christ we may obserue the dealing of god ●ith his children , euen as he dealt with christ himselfe : namely , that the lord doth sometime conceale his fauour , and not ●hew his accustomed mercie to his children , 〈◊〉 least the comfortable sense and feeling of 〈◊〉 for a time , to trie his children . as here the lord with held for a time the comfort of his angels from our sauiour christ , yet after in is greatest need sent them to comfort him . ●o the lord dealeth with his children , euen 〈◊〉 a nurse dealeth with her child , setteth it ●owne , and goeth and hideth her selfe for 〈◊〉 time , letteth it sit still , so as the child ta●eth a knocke ; and it may be hurteth it selfe , so as it bleedeth againe : now all this she doth , not because she loueth not her child , 〈◊〉 that when she taketh vp her child againe into her armes , it may loue her better , and cling faster vnto her . euen so dea●eth the lord with his children , he often withdraweth the comfortable feeling of his mercie , and doth as it were hide himselfe for a time , that so we may the better 〈◊〉 what we are without his mercie , and make more accompt of it , when the lo●● doth giue vs the feeling of it againe , and 〈◊〉 we may loue him euer after more earne●● and more constantly . to conclude , most men will say , there 〈◊〉 no need of this doctrine of temptations : 〈◊〉 they neuer felt any such matter , nor are 〈◊〉 acquainted with them : nay , they hope ( th● say ) neuer to feele any such temptations : 〈◊〉 they thank god that they neuer knew 〈◊〉 temptations meant . indeed these po●● soules may thinke themselues happie , 〈◊〉 they be in a most pitifull case , and a mise●●ble estate : for whosoeuer belongs to ch●●● he must be made in some measure con●●●mable ; and if they be the true member● christ , they must be made sutable to th● head , in suffering temptations . nay , it is 〈◊〉 ioy , and we haue iust cause of reioyci● when we be tempted : especially if we 〈◊〉 able ( by the power of christ ) to resist 〈◊〉 temptations , as he did . so saith the 〈◊〉 ghost , iam. 1. 2. my brethren ( saith 〈◊〉 apostle ) accompt it exceeding ioy , when ye 〈◊〉 into diuerse temptations . and those men which say , they neuer 〈◊〉 tempted all their liues , alas they haue a 〈◊〉 full iudgement of god vpon them , 〈◊〉 ●●●dnesse of heart , which makes them that 〈◊〉 feele no temptations , though they be ●●yly tempted by the diuell to a thousand 〈◊〉 and impieties . as the disciples of christ 〈◊〉 though they saw the miracle of christ , 〈◊〉 saw that the bread was multiplied in ●eir hands , yet vnderstood it not , because 〈◊〉 the hardnesse of their hearts : so these blind ●●les , though satan tempt them from day 〈◊〉 day , yet they be so blinded & their hearts 〈◊〉 hardned , that they perceiue no such mat●● . but if these men would learne once by the ●ord of god to see and feele their miserie , ●nd so repent and be truly humbled for their 〈◊〉 , and become new creatures , they would 〈◊〉 be of another mind . and therefore let 〈◊〉 such men pray to god , that he of his mer●le giue them the sight of their wofull mise●le , that he would giue them soft and tender ●earts to be humbled for their sinnes , that so ●●ey may feele the want of grace ; and they ●●il then confesse it is not an vnneedful thing ●●or them to know and vndergo temptations , and that vnlesse they be tempted with christ , they can haue no true ioy nor sound comfort in christ. maister perkins his prayer before his sermons . oalmightie lord god , most merci●● and louing father in iesus christ , 〈◊〉 are here assembled before thy glorious mijestie , to be partakers of thy heauenly wor● which of thine infinite goodnesse and mer●● thou hast ordained to be the ordinary me●● to worke our saluation : we beseech th● therefore most mercifull father , to blesse●uery one of vs in the hearing and the sp●● king of thy holy word . good lord op●● our blind eyes , that we may be able to vnderstand it : and whereas our hearts are 〈◊〉 of hardnesse , full of sinne , full of manifo●● rebellions : good lord soften our hard ha●● graunt that thy holy word may be the tw● edged sword of the spirit to cut downe sin●● and corruption in vs , and make vs new 〈◊〉 tures in iesus christ. and whereas we 〈◊〉 troubled with many impediments in h●●ring of thy word , as wandring imagination in our hearts , suggestions of satan , and the dulnesse of our owne flesh : good lord remoue these impediments , and giue vs eue●● ●ne grace to heare thy word in feare and ●●uerence , as in thy presence ; and to receiue the same not as from man , but as from iesus christ : and when we haue heard thy word , graunt that it may be not the sauor of death to our deeper condemnation , but the sauor of life to our eternall comfort and saluation . for this cause write the same in euery one of our hearts , and tranforme vs into the obedience of the same in our life and conuersation . and because satan is a deadly enemie to the ministerie of thy word , good lord confound satan , dissolue in euery one of vs the cursed workes of the diuel , worke thine owne good works , shew thy selfe more merciful in blessing of thy word , then satan is or can be malicious in hindring of the same . heare vs , we beseech thee , in these requests , and graunt these graces to euery one of vs , not for our owne merits ( for vnto vs belongeth nothing but eternall shame and confusion for our sinnes ) but for the merites of thy deare sonne iesus christ , in whom thou art well pleased : to whom with thee and the holy ghost , be giuen of euery one of vs all praise , honor and glory , both now and for euermore . amen . the voice of a person 1. carnall , of euill : i do it , and will do . good : i do it not , nor will do . 2. regenerate , of euill : i do it , but would not do it . good : i do not that i would . 3. glorified of euill : i do it not , neither 〈◊〉 i do it . good : i do it , and will do it . to the right honorable and vertuous ladies , the countesse of cumberland , and the countesse of warwicke , grace and peace . right honorable , in the former 〈◊〉 is the combat of christ : in this latter is set downe the combat of a christian. he that fought with our head , will fight with the members ▪ and he that assaulted christ , will assaile all christians . but christ did beare troubles , and was borne out of them : we must haue troubles , and shall be borne out of them . if our afflictions were plagues , as to the egyptians : curses , as to cham : destruction , as to sodome : desolation , as to israel : then had we cause to flie from them , as moses did from that miraculous serpent . but since they are but the trials of faith , corrections of a father , visitations from the bishop of our soules : since they are as phlebotomie to a pleurisie , and a purgation to a plethora , they are to be endured with all patience . how christ did endure them , you may reade in that treatise : how a christian must , you may see in this . the former treatise i presented to your honorable brother : this latter to you most honorable sisters . i desired to annex this to the former discourse , because it is sutable to that present argument : and i know not to whom i may better present it , then to you who haue experience of this christian warfare . if it please you but to reade these holy meditations , and to entertaine this poore mite into your rich treasury by the reading i doubt not but you shal haue much comfort ; and by your entertaining , the church shal haue much good . now that good god who hath giuen your mind to know him , giue you also an heart to lo● him : and as you are honorable in the eyes of this world , so he make you most honorable in the eyes of his maiestie . and thus crauing pardon , i commit you to the grace of that god , who will honor them that loue him , and comfort them that seeke comfort from him . your honors in the lord , robert hill. a comfort for the feeble minded : wherein is set downe that spirituall combat which is betwixt a christian and satan . lidia . sir , i heard you with much comfort , when you preached vpon the temptations of christ. i pray you instruct me concerning the temptations of a christian , and giue me leaue to aske you certaine questic●s . paul. say on . lidia . what is it which we call christi●● warfare ? paul. christian warfare is concerning the right way of fighting in the spirituall battel . lidia which be the parts thereof ? paul. the parts thereof , are the preparation to battell , and the combat it selfe . lidia . how may i prepare my self vnto it ? paul. to the preparation , you must vse the complete armor of god. eph. 6. 13. for this cause , take vnto you the whole armour of god , that ye may be able to resist in the euill day : and hauing finished all things , stand fast . lidia . how many parts hath this armor ? paul. the parts thereof are especially six : 1. truth : 2. iustice : 3. euangelicall obedience : 4. faith : 5. the word of god : 6. continuall and feruent prayer with watching : as you may reade , eph. 6. 14. stand fast therefore , your loynes girded about with veritie , and hauing o● the brest-plate of righteousnesse , 15. and your feet shod with the preparation of the gospell of peace . 16. aboue all , take the shield of faith , wherewith ye may quench all the fierie darts of the wicked . 17. and take the helmet of saluation , and the sword of the spirit , which is the word of god. 18. and pray alwayes with all maner of prayer and supplication in the spirit , and watch thereunto with al perseuerance and supplication for all saints . 1. pet. 5. 8. be sober , and watch : for your aduersarie the diuel , as a roring lion , walketh about , seeking whom he may deuoure . lidia . what then is the combat ? paul. the combat is a mutuall conflict of them that fight spiritually . lidia . who are the warriors ? paul. the warriors , are the tempter and the christian souldier . ephes. 6. 12. for we wrastle not against flesh and bloud , but against principalities , against powers , and against the worldly gouernors , the princes of the darknesse of this world , against spirituall wickednesses , which are in high places . lidia . whom call you the tempter ? paul. the tempter , is the prince or his helpers . the prince is satan and his angels , which are spirituall wickednesses in high things . his helpers are the flesh and the world . lid. what is the conflict of these warriors ? paul. the conflict of all these , is temptation , whereby a man is prouoked to commit such wickednesse as is hurtfull to the saluation of his soule . 1. pet. 2. 11. dearely beloued , i beseech you as strangers and pilgrimes abstaine from fleshly lustes , which fight against the soule . lidia . what must i note in this christian souldier ? paul. in the souldier , two things are to be considered : his resisting , and his fall . lidia . vvhat is his resistance ? paul. resistance is an action , whereby the souldier doth withstand temptation , through grace working inwardly in him . 1. iohn 2. 14. i write vnto you babes , because ye haue knowne the father : i haue written to you fathers , because ye haue knowne him that is from the beginning : i haue written to you yong men , because ye are strong , and the word of god abideth in you , and ye haue ouercome the wicked . 1. pet. 5. 8. ephes. 6. 16. psal. 91. 13. thou shalt walk vpon the lion and asp , the yong lion and the dragon shalt thou tread vnder feete . lidia . how is this resistance confirmed ? paul. to confirme this , these preseruatiues which follow are very necessary . 1. when you are tempted to sinne , do not only abstaine from it , but earnestly loue and follow after the contrary . iohn 8. 44. 2. neuer yeeld or consent to satans words , whether he speake the truth , accuse falsly , or flatter dissemblingly . iohn 8. 44. ye are of your father the diuell , and the lusts of your father ye will do : he hath bin a murderer from the beginning , and abode not in the truth , because there is no truth in him : when he speaketh a lie , then speaketh he of his owne ; for he is a lier , and the father thereof . marke 1. 24. and cried with a loud voice , and said , what haue i to do with thee , iesus the sonne of the most high god ? and iesus said , hold thy peace , and come out of him . act. 16. 17. she followed paul and vs , and cried , saying : these men are the seruants of the most high god , which shew vnto vs the way of saluation , &c. august . serm . 241. 3. one temptation is to be looked for after another , and then especially when our enemie after he hath set his snares , is at rest : for the diuel neuer maketh an end of his malice , 1. pet. 5. 8. lidia . i haue heard how to resist : teach me ( i pray you ) what is his fall . paul. the fall is , whereby the souldier through infirmitie fainteth , being subdued by the power of the enemie . gal. 6. 1. brethrē , if a man be fallen by occasion into any fault , ye which are spirituall , restore such a one with the spirit of meeknesse , considering thy selfe least thou also be tempted . lidia . if i fall , how may i rise ? paul. to this appertaineth the spirituall remedie : now a remedie , is a thing hauing aptnesse to restore him which is fallen to his former estate . gal. 6. 1. and here two things must alwayes be thought on . 1. if there be a willing mind , euery one is accepted for that grace which he hath , not for that which he hath not . 2. corint . 8. 12 , for if there be first a willing mind , it is accepted according to that a man hath , and not according to that he hath not . 2. in all these things , whosoeuer wil leade a godly life in christ , the power of god is to be made perfect through their infirmitie . 2. cor. 12. 9. and he said vnto me , my grace is sufficient for thee , for my power is made perfect through weaknesse : very gladly therefore will i reioyce rather in mine infirmities , that the power of god may dwell in me . 10. therefore i take pleasure in infirmities , in reproches , in necessities , in persecutions , in anguish for christs sake , for when i am weake , then am i strong . lidia . but since satan is mine aduersarie , instruct me how many his assaults be . paul. assaults are three-fold . lidia . vvhich is the first ? paul. the first is about the christian mans effectuall calling : and the temptation is the enterprise of the diuell , to blindfold mans mind and to harden his hart , lest the word of god should work in him to saluation . mat. 1● 4. and as he sowed , some fell by the way side , and the fowles came and deuoured them vp . 5. and some fell vpon stonie ground , where they had no● much earth , and anon they sprang vp , because they had no depth of earth . 6. and when the sun rose vp , they were parched ; & for lack of rooting withered away . 7. and some fell among thornes , and the thornes sprung vp and choked them . 19. whensoeuer a man heareth the word of the kingdome , and vnderstandeth it not , the euill one cometh , and catcheth away that which was sowne in his heart : and this is he which hath receiued the seed by the way side . lidia . how may i resist this assault ? paul. a resistance in those that are called , is wrought by the spirit of god , that causeth men to lend their eares to heare , and doth ingraffe the word in their hearts , that the immortall seed of regeneration may spring in them . psal. 40. 6. ioh. 6. 44. act. 16. 14. iam. 1. 21. wherefore lay apart all filthinesse , and superfluitie of maliciousnes , and receiue with meeknes the word that is graffed in you , which is able to saue your soules . 1. pet. 1. 22. seeing your soules are purified in obeying the truth through the spirit , to loue brotherly without faining , loue one another with a pure heart feruently . 1. ioh. 3. 9. whosoeuer is borne of god sinneth not , for his seed remaineth in him , neither cā he sin because he is borne of god. a resistance in those that are to be called , is , when in a sincere heart they do ioyne the word which they haue heard with faith . luke 8. 15. but that which fell in good ground , are they which with an honest and good heart heare the word and keepe it , and bring forth fruit with patience , heb. 4. 2. lidia . what certaine preseruatiues are to be noted in this resistance ? paul. 1. premeditation of the power and vse of the word . eccles. 4. 17. take heed to thy feete when thou entrest into the house of the lord , and be more neare to heare then to giue the sacrifice of fooles , for they know not that they do euil . cha. 5. 1. be not rash with thy mouth , n● let thine heart be hastie to vtter a thing before god : for god is in the heauen , and thou art 〈◊〉 the earth , therefore let thy words be few . 2. diligent attentiō of the mind , act. 16. 14. 3. an hungring desire of the heart . ioh. 7. 37. now in the last and great day of the feast , iesus stood and cried , saying : if any man thirst , let him come to me and drinke . 4. integritie of life . psal. 26. 6. 5. the casting away of euill affections iam. 1. 22. and be ye doers of the word , and n● hearers onely , deceiuing your owne soules . 6. the inward consent and agreement of the heart with the word preached . act. 2. 37. 7. an hiding of the word in the heart lest we should sinne , psalm . 119. 11. i haue hid thy word in mine heart , that i might not sinne against thee . 8. a trembling at the presence of god in the assembly of the church , esa. 66. 2. for all these things hath mine hand made , and all these things haue bene , saith the lord , and to him will i looke , euen to him that is poore and of a contrite spirit , and trembleth at my words . act. 10. 33. then sent i for thee immediatly , and thou hast well done to come ; now therefore are we all here present before god , to heare all things that are commaunded thee of god. lidia . the god of power preserue me from this assault by these preseruatiues : but how may i fall in this temptation ? paul. your fall , is either by a coldnesse in receiuing the word , and a neglect therof , or else by falling into errors . lidia what then must be my remedy ? paul. the remedie for this , is subiection , which must be made to the iudgement and censure of the brethren and ministers . reuel . 3. 15. i know thy workes , that thou art neither cold nor hote : i would thou werest cold or hote . gal. 6. 2. 1. tim. 1. 20. of whom is hymeneus and alexander , whom i haue deliuered vnto satan , that they might learne not to blaspheme . lid. what is the second assault ? paul. the second assault is concerning faith . lid. how may one be thus assaulted ? paul. by an illusion , which the diuell casteth into the hearts of godly ones : as when he saith : thou art not of the number of the elect : thou art not iustified : thou hast no faith : thou must certainely be condemned for thy sinnes , as mat. 4. 3. then came to him the tempter , and said : if thou be the sonne of god , command that these stones be made bread . now as he dealt with christ , so will he with christians . lidia . what helpes doth the diuell abuse , for the strengthening of such illusions as these ? paul. 1. he abuseth aduersitie : as dangers , losses , persecutions , iealousie , grieuous offences , &c. so in dauid , psal. 73. 12. loe , these are the wicked , yet prosper they alway , and increase in riches . 13. certainely , i haue cleansed mine heart in vaine , and washed mine hands in innocencie . in iob 13. 23. how many art mine iniquities and sinnes ? shew me my rebellion and my sinne . 24. wherefore hidest thou thy face , and takest me for thine enemie ? 25. will thou breake a leafe driuen to and fro , and wilt thou pursue the drie stubble ? 2 the remembrance of sinnes past . iob 13. 26. for thou writest bitter things against me , and makest me to possesse the iniquities of my youth . 3 a feeling of death euen alreadie at hand . lidia . how may i withstand these ? paul. by a true faith , applying christ with all his merits particularly , after this manner : i assuredly beleeue that i shall not be condemned , but that i am elected and iustified in christ , and am out of all doubt that all my sinnes are pardoned . esa. 53. 11. he shall see the trauell of his soule , and shall be satisfied : by his knowledge shall my righteous seruant iustifie many : for he shall beare their iniquities . rom. 8. 38. for i am perswaded , that neither death , nor life , nor angels , nor principalities , nor powers , nor things present , nor things to come . 39. nor heighth , nor depth , nor any other creature shall be able to separate vs from the loue of god , which is in christ iesus our lord. lidia . giue me a preseruatiue that i may resist . paul. your best preseruatiue is , in temptation , not to behold faith , but the obiect of faith , which is christ. so did paul , philip. 3. 12. not as though i had alreadie attained vnto it , either were alreadie perfect : but i follow , that i may comprehend that , for whose sak● also i am comprehended of christ iesus . 13. one thing i do , i forget that which is behind , and indeuour my selfe to that which is before . 14. and follow hard toward the marke , for the price of the high calling of god in christ iesus . so must all . ioh. 3. 14. and as moses lift vp the serpent in the wildernesse ; so must the sonne of man be lift vp , that he that beleeueth in him should not perish , but haue life euerlasting . lid. what is my falling in this assault ? paul. your falling is doubtfulnesse , and distrust of your election , & of gods mercie psal. 77. 6. i called to remembrance my so●● in the night : i com●●ned with mine own heart and my spirit searched diligently . 7. will in lord absent himselfe for euer , and will he shew no more fauour ? 8. is his 〈◊〉 cleane gone for euer ? doth his promise faile for euermore ? so dauid of himselfe saith : psalm . 22. 1. my god , my god ; why hast thou forsaken me , and art so farre from my health , and from the words of my roaring ? lid. what is my remedie ? paul the remedie is double : first , the operation of the holy spirit , stirring vp faith and increasing the same . philip. 1. 6. i am perswaded of this same thing , that he that hath begunne this good worke in you , will performe it vntill the day of iesus christ. luk. 17. 5. and the apostles said vnto the lord , increase our faith . the second is , an holy meditation , which is manifold : 1 that it is the commandement of god , that we should beleeue in christ. 1. ioh. 3. 23. this is then his commaundement , that we beleeue in the name of his sonne iesus christ , and loue one another , as he gaue commaundement . 2 that the euangelicall promises are indefinite , and do exclude no man , vnlesse peraduenture any man do exclude himselfe , esa . 55. 1. ho , euery one that thirsteth , come ye to the waters , and ye that haue no siluer , come , buy , and eate : come , i say , buy wine and milke without siluer and without money . mat. 11. 28. come vnto me all ye that are wearie and laden , and i will ease you . ioh. 3. 15. that whosoeuer beleeueth in him should not perish , but haue eternall life . also the sacraments of baptisme and the lords supper , do to euery one seuerally apply indefinite promises , and therefore are very effectuall to enforce particular assurance or plerophorie of forgiuenesse of sinnes . 3 that doubtfulnesse and despaire are most grieuous sinnes . 4 that contrarie to hope , men must vnder hope beleeue with abraham . rom. 4. 18. which abraham aboue hope beleeued vnder hope , that he should be the father of many nations : according to that which was spoken to him , so shall thy seed be . 5 that the mercie of god , and the merit of christs obedience , being both god and man , are infinite . esa. 54. 10. for the mountaines shall remoue , and the hils shall fall downe : but my mercie shall not depart from thee , neither shall my couenant of peace fall away , saith the lord , that hath compassion on thee . psal. 103. 11. for as high as the heauen is aboue the earth , so great is his mercie toward them that feare him . 1. ioh. 2. 1. my babes , these things write i vnto you , that ye sinne not : and if any man sinne , we haue an aduocate with the father , iesus christ the iust . 2. and he is the reconciliation for our sinnes : and not for ours onely , but also for the sinnes of the whole world . psal. 137. 7. let israel waite on the lord : for the lord is mercie , and with him is great redemption . 6 that god measureth the obedience due vnto him , rather by the affection and desire to obey , then by the act and performance of it . rom. 8. 5. for they that are after the flesh , sauour the things of the flesh , but they that are after the spirit , the things of the spirit . 7. because the wisedome of the flesh , is enmitie against god : for it is not subiect to the law of god , neither indeed can be . rom. 7. 20. now if i do that i would not , it is no more i that do it , but the sinne that dwelleth in me . 21. i find then by the law , that when i would do good , euill is present with me . 22. for i delight in the law of god , concerning the inner man. mal. 3. 17. i will spare them , as a man spareth his son , that reuerenceth him . 7 when one sinne is forgiuen , all the rest are remitted also : for remission being giuen once , without any prescription of time , is giuen for euer . rom. 11. 29. for the gifts and calling of god are without repentance . act. 10. 43. to him also giue all the prophets witnesse , that through his name , all that beleeue in him , shall receiue remission of sinnes . 8 that grace and faith are not taken away by fals of infirmitie , but thereby are declared and made manifest . rom. 5. 20. moreouer , the law entred thereupon , that the offence should abound : neuerthelesse , where sin abounded , there grace abounded much more . 2. cor. 12. 7. and lest i should be exalted out of measure , &c. there was giuen vnto me a pricke in the flesh , the messenger of satan to buffet me . 8. for this thing i besought the lord thrice , that it might depart from me . 9. he said , my grace is sufficient for thee . 9 that all the workes of god are by contrarie meanes . 2. cor. 12. 9. my power is made perfect through weaknesse . lidia . by the blessing of god i will not forget to practise these soueraigne remedies if satan at any time seeke to take away my faith , and to cut off this hand by which i must apply , or to blindfold this eye , by which i may behold christ sitting at gods right hand , as stephen did . let me heare , i pray you , the third assault , and what it concerneth . paul. the third assault is concerning sanctification . lid. what is this temptation ? paul. the temptation is a prouoking to sinne , according as the disposition of euery man , and as occasion shall offer it selfe , 1. chron. 21. 1. and satan stood vp against israel , and prouoked dauid to number israel . ioh. 13. 2. and when supper was done , the diuell had now put into the heart of iudas iscariot , simons sonne , to betray him . lid. let me not be ignorant of satans enterprises . how will he allure to sinne ? paul. in this temptation , the diuell doth wonderfully diminish and extenuate those sins which men are about to commit , partly by obiecting closely the mercie of god , and partly by couering or hiding the punishment which is due for the sin . besides , there are helpes to further the diuell in this his temptation : as first , the flesh which lusteth against the spirit , sometimes by begetting euill motions and affections , and sometimes by ouerwhelming and oppressing the good intents and motions , gal. 5. 17. for the flesh lufteth against the spirit , and the spirit against the flesh : and these are contrarie one to another , so that ye cannot do the same things that ye would . 19. moreouer , the workes of the flesh are manifest : which are , adulterie , fornication , vncleanenesse , wantonnesse . 20. idolatrie , witchcraft , hatred , debate , emulations , wrath , contentions , seditions , heresies . 21. enuie , murthers , drunkennesse , gluttonie , and such like , whereof i tell you before , as i also haue told you before , that they which do such things shall not inherit the kingdome of god. iam. 1. 14. but euery man is tempted , when he is drawne away by his owne concupiscence , and is entised . secondly , the world , which bringeth men to disobedience , through pleasure , profite , honour , and euill examples , ephesians 2. 3. among whom we also had our conuersation in time past , in the lustes of the flesh , in fulfilling the will of the flesh , and of the mind , and were by nature the children of wrath , as well as others . 1. iohn 2. 16. for all that is in the world , as the lusts of the flesh , and the lust of the eyes , and the pride of life , is not of the father , but is of the world . lid. how may i resist this temptation ? paul. resistance , is made by the desire of the spirit , which worketh good motions and affections in the faithfull , and driueth foorth the euill . gal. 5. 22. but the fruite of the spirit is loue , ioy , peace , long suffering , gentlenesse , goodnesse , faith , 23. meekenesse , temperancie : against such there is no law . 24. for they that are christs , haue crucified the flesh , with the affections and the lusts thereof . 26. let vs not be desirous of vaine glorie , prouoking one another , enuying one another . lid. giue me here some preseruariues , that i may resist . paul. the preseruatiues are these . 1 to account no sinne light or small . gal. 5. 9. alitle leauen doth leauen the whole lumpe . rom. 6. 23. for the wages of sinne is death , but the gift of god is eternal life , through iesus christ our lord. 2 to auoide all occasions of sinne . to these rather agreeth the prouerb vsed of the plague : longè , tardè , citò : that is , aloofe , slowly , quickly . 1. thessal . 5. 22. abstaine from all appearance of euill . iud. v. 23. and other saue with feare , pulling them out of the fire , and hate euen the garment spotted by the flesh . 3 to accustome thy selfe to subdue the lesser sinnes , that at the last , thou maist also ouercome the greater . rom. 13. 4. 4. to apply thy selfe to thy appointed calling , and alway to be busily occupied about something in the same . 5 to oppose the law , the iudgements of god , the last iudgement , the glorious presence of god , and such like , against the rebellion and loosenesse of the flesh . pro. 28 14. blessed is the man that feareth alway : but he that hardeneth his heart , shall fall into euill . gen. 39. 9. there is no man greater in this house then i : neither hath he kept any thing from me , but onely thee , because thou art his wife : how then can i do this great wickednesse , and so sinne against god ? lid. but alas , i see satan foyles me in many sins : instruct me i pray you , with some rules against them . say i be angrie vnaduisedly , or desire to reuenge wrongs done vnto me , how may i remedie this my sinne ? paul. against vniust anger , or priuate desire of reuenge . here meditate , 1. iniuries ; they happen vnto vs by the lords appointment for our good . 2. sam. 16. 10. 2. god of his great goodnesse forgiueth vs farre more sinnes , then it is possible for vs to forgiue men . 3. it is the dutie of christian loue , to forgiue others . 4. we must not desire to destroy them , whom christ hath redeemed by his precious bloud . 5. we our selues are in daunger of the wrath of god , if we suffer our wrath to burne against our brother . forgiue saith he ) and it shall be forgiuen . 6. we know not the circumstances of the facts , what the mind was , and purpose of them against whom we swell . bridles or externall remedies , are these : 1. in this we shall imitate the clemencie of the lord , who for a very great season doth often tolerate the wicked . learne of me , for i am humble and meeke . 2. there must be a pausing and time of delay , betwixt our anger and the execution of the same . atheno●●rus counselled augustus that he being angrie , should repeate all the letters of the alphabet , or a b c , before he against another did either speake or do any thing . 3. to depart out of those places where those are , with whom we are angrie . 4. to auoide contention , both in word and deed . do nothing through contention . lidia . say i sinne by couetousnesse and ambition : what must i do ? p. remedies against those bad desires of riches and honor , are : 1. god doth euen in famine quickē and reuiue them which feare him . psal. 33. 18. 19. the eye of the lord is vpon them that feare him , to deliuer their souls from death , and to preserue them from famine . 2. godlinesse is great gaine , if the mind of man can be therewith content . 1. tim. 6. 6. 3. we do waite and looke for the resurrection of the bodie , and eternall life : therefore we should not take such carking care for this present mortall life . 4. we are seruants in our fathers house , therefore looke what is conuenient for vs , that will he louingly bestow vpon vs. 5. the palpable blindnesse of an ambitious mind , desireth to be set aloft , that he may haue the greater downe-falle and he feareth to be humbled , lest he should not be exalted . 6. adam when he would needes be checke-mate with god , did bring both himselfe and his posteritie headlong●● destruction . 7. he is a very ambitious rob god , which desireth to take that comme●dation to himselfe , which is appropriate only to the lord. lidia . admit satan allures me to carnal vncleanenesse ; how may i preserue my selfe that i may with the wise virgins enter with the bridegrome ? pa. preseruatiues against the desires of the flesh : are , 1. he that will be christs disciple , must euery day take vp his crosse , luk. 9. 23. 2. they which are according to the spirit , sauour of such things as are according to the spirit , rom. 8. 5. 3. we ought to behaue 〈◊〉 selues as citizens of the kingdom of heauen , philip. 3. 20. 4. we are the temple of god● 1. cor. 3. 6. our members , they are the mēbers of christ. 1. cor. 6. 15. and we ha●● dwelling within vs the spirit of christ● which we should not grieue , eph. 4. 30. lid. how may i fall in this temptations ? paul. when you being preuented , fall 〈◊〉 some offence : gal. 6. 1. lidia . what doth satan when one is thus ●●llen ? paul. here satan doth wonderfully aggrauate the offence committed , and doth ac●use and terrifie the offender with the iudgements of god. mat. 27. 3. then when iudas which betrayed him , saw that he was condem●●d , he repented himselfe , and brought againe the thirtie peeces of siluer to the chiefe priests and elders : 4. saying , i haue sinned , betraying the innocent bloud : but they said , what is that to vs ? see thou to it . 5. and when he had cast downe the siluer peeces in the temple , he departed , and went and hanged himselfe . lid. what remedie is there if that i fall ? paul. the remedie is , a renewed repentance , the beginning whereof is sorrow , in regard of god for the same sinne ; the fruites hereof are especially seuen . 2. cor. 7. 9. now i reioyce not that you were sorrie , but that ye sorrowed to repentance : for ye sorrowed godly , so that in nothing ye were hurt by vs. 10. for godly sorrow causeth repentance vnto saluation , not to be repented of : but worldly sorrow causeth death . 11. for behold , this thing that ye haue bene godly sorrie , what great care hath it wrought in you : yea , what clearing of your selues : yea , what indignation : yea , what feare : yea , how great desire : yea , wh●● zeale : yea , what punishment : in all things 〈◊〉 haue shewed your selues , that ye are pure in this matter . lid. repeate out of this place those seuen fruites of repentance . paul. first , a desire of doing well . secondly , an apologie , that is , a confession of the sinne before god , with a requiring of pardon for the offence . psalm . 32. 5. then i acknowledged my sin vnto thee , neither hid i mine iniquitie : for i thought , i will confesse against my selfe my wickednesse vnto the lord , and thou forgauest the punishment of my sinne . 2. sam. 12. 13. then dauid said vnto nathan , i haue sinned against the lord : and nathan said vnto dauid , the lord also ha●● put away thy sinne , thou shalt not die . 3 indignation against a mans selfe , for his offence . 4 a feare , not so much for the punishment , as for offending the lord. psal. 130. 3. if thou streightly markest iniquities , o lord who shall stand ? 5 a desire to be fully renewed , and to be deliuered from sinne . 6 a feruent zeale to loue god , and to embrace and keepe all his commandements . 7. reuenge , whereby the flesh may be ta●ed and subdued , lest at any time afterward such offences be committed . lidia . blessed be god , that thus teacheth ●e by you . let me speake yet vnto you concerning calamities : i reade in the scriptures of the patient bearing of the crosse ; what wil it teach me ? paul. the patient bearing of the crosse , teacheth how christians should vndergo the burden . lidia . vvhat ( i pray you ) is the crosse ? paul. the crosse is a certaine measure of afflictions , appointed by god to euery one of the faithfull . math. 6. 24. if any man wil follow me , let him forsake himselfe , take vp his crosse and follow me . col. 1. 24. now reioyce i in my sufferings for you , and fulfill the rest of the afflictions of christ in my flesh , for his bodies sake which is the church . lidia . how must this crosse be taken vp ? paul. we ought to take vp this crosse willingly , euen with both hands , when it shall please god to lay it vpon vs. and after we haue taken it vp , we must beare it with patience and perseuerance . col. 1. 11. strengthened with all might through his glorious power , vnto all patience and long suffering with ioyfulnesse . luke 21. 19. possesse your soules with patience . lidia . how may i preserue patience ? paul. the preseruatiues of patience , are first strength by the holy ghost . phil. 4. 13. i am able to do all things through the helpe of christ , which strengtheneth me . phil. 1. 20. it is giuen to you for christ , that not onely ye should beleeue in him , but also suffer for his sake . 2. an holy meditation which is manifold . 1. that the afflictions of the faithful come not by chance , but by the counsell and prouidence of god , which disposeth all things in a most excellent sort . gen. 45. 4. 5. it was god that sent ioseph into egypt . 2. sam. 16. 10. the lord biddeth shemei curse dauid . psal. 119. 71. it was good for me that i was afflicted , that i might learne thy statutes . hence it is euident , that afflictions to the godly are ineuitable . act. 14. 21. by many afflictions you must enter into the kingdome of god. mat. 7. 14. the gate is streight and the way narrow that leadeth vnto life , and few there be that find it . iohn 16 20. in the world ye shall haue troubles . 2 that albeit afflictions are grieuous , yet are they good and profitable . for they are helpes , whereby men being humbled for their sinnes before god , obtaine peace and holinesse of life . 2. cor. 1. 9. we receiued sentence of death in our selues , because we should not trust in our selues , but in god , which raiseth the dead . esa. 26. 16. lord , in trouble haue they visited thee , they powred out a prayer when thy chastening was vpon them . hos. 5. 15. i will go and returne to my place , till they acknowledge their fault and seeke me : in their affliction they will seeke me diligently . psal. 78. 34. when he flue them they sought him , and they returned , and they sought god early . ierem. 31. 18. i haue heard ephraim lamenting thus : thou hast corrected me , and i was chastised as an vntamed calfe : conuert thou me , and i shall be conuerted . heb. 12. 11. no chastisement for the present see●eth ioyous , but grieuous : but afterward it bringeth the quiet fruit of righteousnesse vnto them which are thereby exercised . psa. 30. 5. weeping may abide at euening , but ioy commeth in the morning . iohn 15. 2. euery branch that beareth fruit , he purgeth it , that it may bring forth ●●re fruite . 1. pet . 1. 6. wherein ye reioyce , though now for a season ( if need require ) ye are in heauinesse through many temptations . 2. cor. 1. 4. the god of all comfort , which comforteth vs in all our tribulations , that we may be able to comfort them which are in affliction , by the comfort wherewith our selues are comforted of god. rom. 5. 3. we glory in afflictions , knowing that affliction bringeth patience . heb. 2. 10. he did consecrate the prince of their saluation through affliction . we permit chirurgians that they both bind vs lying diseased in our beds , and seare vs with hot irons , yea lanch and search our members with rasors : and lastly , we send them away vsually with friendly and kind speeches , & often with a golden fee for their thus handling vs. shal we thē suffer so many things of a chirurgian , to cure a bodily disease , and will we not giue god leaue to cure by afflictions the most festered diseases of our sicke soules ? lidia . what is to be gathered hence ? paul. by this we may gather , that the afflictions of the godly , are signes of their adoption . heb. 12. 6. whom the lord loueth , he chasteneth , and he scourgeth euery sonne that he receiueth . 7. if ye endure chastisement , god offereth himselfe vnto you as vnto sonne● . and that they are to them , the kings high way to heauen . iames 1. 12. blessed 〈◊〉 the man that endureth temptation : for when he is tried , he shall receiue the crowne of life , which the lord hath promised to them that loue 〈◊〉 2. cor. 4. 17. for our light affliction which i● but for a moment , causeth vnto vs a farre more excellent and an eternall waight of glory . 3 that god hath promised fauour , mitigation of punishment , his presence and deliuerance . philip. 1. 29. 1. cor. 10. 13. god is faithfull , who will not suffer you to be tempted aboue measure , but with temptation will giue deliuerance . 2. sam. 7. 14. psal. 50. 15. call vpon me in time of trouble , and i will deliuer thee , and thou shalt glorifie me . psal. 121. 4. he that keepeth israel , will neither slumber nor sleepe . esa. 43. 2. when thou passest through the waters , i will be with thee , and through the flouds , that they do not ouerwhelme thee : when thou walkest through the very fire , thou shalt not burne , neither shal the flame kindle vpon thee : 3. for i am the lord thy god , the holy one of israel thy sauiour . 4 that in all troubles of the faithfull , christ is a companion . 1. pet. 4. 13. reioyce that ye are partakers of the afflictions of christ. 2 cor. 4. 10. euery where we beare about in our bodie the dying of christ , that the life of iesus might also be made manifest in our bodies . col. 1. 21. 5 that the angels are readie to defend such as feare god. psal. 34. 8. 2. kings 6. 16. feare not , there are more with vs then against vs. lidia . but of all calamities , the remembrance of death is fearful vnto me : giue me ( i pray you ) some few preseruatiues against it . paul against the feare of death , note these preseruatiues : first , death it freeth the godly from the tyrannie of satan , sinne , the world , the flesh , and eternall damnation ; yea frō infinite both perils and losses , and doth place vs both safe and happie vnder the shadow ( as it were ) of christs wings . secondly , christ by his death hath sanctified vnto vs both death and the graue . 3 christ is both in life and death , gaine to the godly , phil. 1. 12. 4 those consolations which the spirit of christ doth suggest to the soules of the faithful , do by many degrees surmount the dolors of death . 5 the desire of that most bright and glorious beholding of god , and the presence of those saints which are departed before vs. 6 in stead of our bodies we shall be clothed with glory , 2. cor. 5. 1. 7 the sting of death , namely sin , is then so taken away , as that that serpent can no more hurt vs. 1. cor. 15. 55. o death , where i● thy sting ! o graue , where is thy victory ! heb. 2. 15. that he might deliuer all them , which for feare of death , were all their life time subiect to bondage . 8 we should not so much thinke of our death , as to take an exact account of our life . for that man cannot die ill , who hath liued well : and he seldome dieth well , that hath liued badly . 9 the angels they stand at our elbowes , that so soone as a saint departeth , they may with al speed immediatly transport his soule into heauen . soules being once in heauen , remain ther● till the last day of iudgement , where they partly magnifie the name of god , and partly do waite and pray for the consummation of the kingdom of glory , and ful felicitie in body and soule . reu. 5. 8. and when he had taken the booke , the foure beasts and the foure and twenty elders fell down before the lamb , hauing euery one harpes and golden vials full of odours , which are the prayers of the saints : 9. and they sang a new song , saying , thou art worthy to take the booke , and to open the seales thereof , because thou wast killed , and hast redeemed vs to god by thy bloud , out of euery kinred , and tong , and people , and nation . reuel . 14. 2. i heard the voice of harpers , harping with their harpes , 3. and they sung as it were a new song before the throne : and they cried with a loud voice , saying , how long lord , holy and true ? doest not thou iudge and auenge our bloud on them that dwel on the earth ? lidia yet for all this , satan in the time of temptation , and at the houre of death , wil go about to perswade me that these things do not belong vnto me : what must i do then ? paul. descend into your owne heart , see whether you haue gods spirit or no , testifying vnto you that you are gods child : for as many as haue the spirit of god , they are the children of god. lidia . but how shall i know whether this testimonie come from gods spirit , or from carnall presumption ? paul. first , by a full perswasion which you shall haue ; for the holy ghost will not barely say it , but perswade you that you are gods child , which the flesh cannot do . secondly , by the maner of perswasion ; for the holy ghost draweth not reasons from the works and worthinesse of man , but from gods fauour and loue : and this kind of perswasion differeth much from that which satan vseth . thirdly , by the effects of that testimonie ; for if the perswasion arise from presumption , it is a dead perswasion : but contrariwise , it is most liuely and stirring , if it come from the holy ghost : for such as are perswaded that they are elected and adopted the children of god , they wil loue god , trust in him , and cal vpon him with their whole heart . lidia . alas , i find this testimonie maruellous feeble in me : are there not other meanes by which i may be comforted in this temptation of satan , that i am not gods child ? paul. yes verily , if you feele not the flame of gods spirit in you , then must you iudge of it by the heate : and if you find the effects of sanctification in you , you are without doubt in the state of grace . lidia . which ( i pray you ) be they ? paul. of all the effects of sanctification , you may iudge of your adoption by these that follow : first , if you feele your wants , and with griefe bewaile the offence to god in euery sinne . 2. if you striue against the flesh , that is , resist and hate the first motions thereof , and with griefe , thinke them burthenous and troublesome . thirdly , if you desire earnestly and vehemently the grace of god , and merite of christ to obtaine eternall life . 4. when you haue obtained it , to account it a most precious i●well , and all things to be as dung in respect of it , phil. 3. 9. 5. if you loue a minister of the gospell , as he is a minister , and a christian as he is a christian ; and if need require , can be readie to giue your life for them , 1. iohn 3. 16. 6. if you call earnestly vpon god , euen with teares . 7. if you desire christs comming to iudgement , that an end might be made of these dayes of sin . 8. if you flie all occasions of sin , and endeuor to come to newnesse of life . 9. and last of all , if you perseuere vnto the last gaspe in these things . for , as one saith , he that wil serue god , must beleeue that which he cannot see , hope for that which is deferred , loue god when he shewes himself an enemie ; and thus remaine to the end . lidia . these indeed are sure effects of sanctification , but euen these are weake in me as the former . paul are they so ? then know that god tameth you , yet so as you must not therewith be dismaied : for it is certaine , that if you haue faith but as a graine of mustard-seed , and be as weake as a yong infant , it is sufficient to ingraft you into christ : and therefore you must not doubt of your owne election , by reason of your weaknesse . a child holding a staffe in his hand , holdeth it as well as a man , though not with so much strength ; and you laying hold vpon christ by faith , though you do it neuer so weakely , it will suffise for your saluation . nay , if one haue not yet felt these effects in his heart , he must not conclude , he is a reprobate , but must rather vse the word of god and the sacraments , that he may haue inward sense of the power of christ drawing him vnto him , and an assurance of his redemption by christs death and passion . lidia . he that opened the heart of lidia to heare paul , open my heart to know and do these things . paul. amen . sundry necessarie obseruations meete for a christian , published long since by some religious man. i. that you keep narrow watch ouer your heart , words and deeds continually . psal. 93. 1. mat. 24. 42. luke 12. 36. 1. cor. 10. 13. 15. 34. 16. 13. col. 3. 17. ii. that with all care the time be redeemed that hath bene idly , carelesly and vnprofitably spent . eph. 5. 16. col. 4. 5. iii. that once in the day at least , priuate prayer and meditation be made . psal. 119. 164. dan. 6. 10. luke 18. 1. ephes. 6. 18. col. 4. 2. iv. that care be had to do and receiue good in companie . 1. thess. 5. 11. v. that your familie be with all diligence and regard instructed , watched ouer , and christianly gouerned . gen. 18. 19. deut. 4. ● & 5 , 6 , 7. pro. 31. 27. eph. 6. 4. vi. that no more care be spent in matters of this world , then must needs . mat. 6. 31. col. 3. ● . 1. iohn . 2. 15. vii . that you stirre vp your selues to liberality to gods saints . gal. 6. 10. heb. 13. 16. viii . that you prepare your selues to beare the crosse , by what meanes soeuer it shall please god to exercise you . mat. 16. 24. luke 9. 13. & 24. 27. ix . that you giue not the least bridle to wandring thoughts . iob 31. 1. eph. 5. 3. x. that you bestow some time in mourning , not onely for your owne sinnes , but for the time and age wherein you liue . ezech. 9. 4. psal. 119. 136. xi . that you looke dayly for the coming of our lord iesus christ , for your full deliuerance out of this world . mat. 24. 44. xii . that you acquaint your selfe with some godly person , with whom you may conferre of your christian estate , and open your doubts to the quickning of gods graces 〈◊〉 you . iames 5. 16. xiii . that you obserue the departure of men out of this life , their mortalitie , the vanitie and alteration of things below , the more to contemne the world , and to continue your longing after the life to come . esay 57. 1. phil. 3. 3. 1. pet. 1. 24. reu. 22. 20. xiiii . that you meditate often vpon your death and going out of this life , how you must lie in the graue , go to dust , leaue all glorie and wealth : and this will serue to beate downe that pride of life which naturally is in you . eccles. 7. 4. & 12. 1. xv. that you reade something daily of the holy scriptures , for the further increase of your knowledge . math. 22. 29. iohn 5. 39. act. 17. 11. xvi . that you make a couenant with the lord to striue against all sinnes , especially against the specialsins and corruptions of your heart and life , wherein you haue most dishonored god : and that you carefully see that your ●ouenant be kept and continued . neh. 9. 38. ● . chron. 34. 31. xvii . that you marke how sinne dieth and is weakened in you , and that you turne not to your old sinnes againe . matt. 18. 8. 1. thess. 5. 22. 2. pet. 2. 22. xviii . that you fall not from your first loue , but continue still your affection to the liking of gods word , and to all the holy exercises of religion , diligently hearing it , and faithfully practising it : that you may prepare your selfe before you come , and meditate of that you haue heard , either by your self or with other , and so mark your daily profiting in religion . heb. 3. 12. & 12. 15. reu. 2. 4. xix . that you be often occupied in meditating vpon gods benefits and workes , and sound forth his praise for the same . xx. that you exercise your faith , by taking delight in the great benefit of your redemption by christ , and the fruition of gods presence in his glorious and blessed kingdome . psal. 116. 12. 13. & 118. 15. eph. 5. 20. xxi . lastly , that you make not these holy practises of repentance common for the time , nor vse them for fashion sake . luke 8. 13. in adamo potuimus non mori , in christo non possumus mori . finis . notes, typically marginal, from the original text notes for div a09462-e100 mat. 3. mat. 4. 1. a psa. 34. 19 b mat. 4. 3. c mat. 4. 6. d mat. 4. 11 e 1. pe. 2. 21 f 1. pet. 5. 8 g ioh. 15. 20 h 1. cor. 12 ▪ 26. i ioh. 15. 20 ▪ k act. 14. 21 l heb. 2. 10 m luk. 24. 26. a mat. 2. 14 b mat. 3. 16 ▪ 4. 1. c ioh. 7. 1. d luk. 11. 15. e ioh. 12. 27 f ioh. 18. 28 g luk. 23. 11. h luk 23. 24. i mat. 27. 27. k mat. 27. 39. l mat. 28. 15. m luk. 11. 16. n act. 9. 4. a gen. 22. 1 b iob. 1. 18 c 1. king. 10. 1. d ex. 17 ▪ 3. e 1. tim. 4. 10. f 2. sa. 11. 4 g 1. sa. 18. a gen. 21. 9 b gen. 27. 41. c mat. 20. 23. d mat. 10. 24. reasons why god doth afflict his children ▪ e ec. 3. 10. f psal. 119. 67. g luk. 22. 31. h psal. 119. 71. i psal. 39. 9 40. 1. k ge. 42. 21 l iam. 5. 11 m deu ▪ 32 15. n 2. tim 4. 7. o ioh. 6. 33 p act. 12. 7 a he. 12. 7. b 2. pet. 2. 5 c 2. cor. 1. 6 d ruth . 2. 8 e ruth 1. 20. f ion. 1. 15. g exod. 14 11. h dan. 6. 16 22. i 2. king. 6. 16. k 2. king. 6. 15. l mar. 4. 38 m iam. 1. 12. iob. 5. 17 a pro. 3. 11 b mat. 4. 2. c 2. tim. 3. 12. d psal. 119. 71. e psal. 1. 4. f 2. cor. 4. 17. g phil. 1. 29 h act 14. 21. 1. pet. 1. 5. i exod. 3. k ge. 22. 9. l psal. 37. 37. m ps. 126. 5 n isa. 38. 10 o hos. 5. 15. p luk. 24. 26. q ecc. 1. 2. a 2. sam. 24. 17. b ge. 39. 9 c act. 2. 2. d phi. 3. 10 e d 23. 17 f exod. 15. 1. g 1. pet. 1. h mat. 7. 7 i iob. 22. 27. k hab. 2. 3 l iob 2. m 1. sam. 17. 37. n 1. sa. 18. 27. o 1. sa. 21. p gen. 7. q gen. 19. r gen. 33. s gen. 41. 14. a exod. 9. b exod. 12 ▪ c 1. sa. 19. d 1. king. 21. e 2. kin. 6. f 2. king. 5. g isa. 38. h dan. 3. i dan. 6. k mat. 6. l act. 5. m mat. 4. n ro. 4. 21 o ioh. 5. 9. p ioh. 6. 12 q mat. 4. 7 r mat. 411 ▪ s dan. 5. saint andrewes in norwich . a 2. tim. 1 18. b 1. sam. 30. 9. c hos. 6. 2. d psal. 30. 5 e psal. 58. 11. f mica . 7. 8. g act. 28. 3 h ps. 37. ●4 . a psal. 25. b iob. 5. c 1. sam. 1. 8. d iob. 16. 2. e ruth 1. 16. f ecc. 41. 1. g luk. 16. 26. h isa. 57. 2. i luk. 23. k phil. 3. 20 l psal. 137. m zac. 4. 6. n mat. 8. 24. a ●ud . 17. 4 b 1. sam. 14. c ioh. 8. d exo. 14. e 1. sam. 17. 52. f mat. 2. 20 g gen. 41. h gen. 31. i iob 41. 12 k 1. thes. 4. 18. a ioh. 6. 22 the golden chaine . the earle of bedford . the countesse of bedford . the countesse of cil●erland . pro. 10. 7. notes for div a09462-e2010 ier. 36. 18. notes for div a09462-e2060 doctr. 1. doctr. 2. exod. 2. 14. 1. sam. 18. math. 8. 23. doctr. 3. 2. king. 22. 1. king. 22. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . obiection . ansvver . doctr. 1. psal. 27. 8. doctr 2. 1. cor. 4 ▪ 9. doctr. 3. act. 20. 22. question . ansvver . pro. 14. 20. 1. 6. doctr. 3. vse 1. 3. circumstance . reasons why christ went into the wildernesse . 1. reason . eccl. 4. 9. 10 4. reason . 5. reason . against popish eremits and monks . 4. circumstance . temptation . 1. of god. 2. of man. 3. of satan . question . ansvver . reasons 〈◊〉 christ vvas tempted . 1. reason . 2. reason . 3. reason . 4. reason . heb. 2. 18. gen. 3 ▪ 5. reu. 12. 9. 10 doctr. 1. the second part of christs preparation to temptations . three kinds of fasts . iud. 20. 26. hest. 4. 16. exod. 34. 28. reasons why christ fasted so long . 1. king. 19. 8 against popish fast in lent. vvhy christ vvas vvith vvild beasts . 3. circumstance . vse . 4. circumstance . vvhy christ was hungry . verse 3. the first combat . satan vvhy a tempter . 1. pet. 5. 8. doctr. 1. mat. 16. 23 vvhen satan assaults christ. vse . the occasion of satans assault . mat. 17. 15. doctrine . the fourth point of satans preparation . mat. 3. 17. vse . 2. pet. 1. 10. question . ansvver . gen. 3. 15. vse . mar. 1. 24. 25. act. 16. 17. 18. luke . 4. 3. doctr. vse . vse . 1. question . ansvver . doctr. ez●ch . 4. 16. pro. 10. 22. obiection . answer . iob. 13. 15. 2. king. 4. pro. 16. 3. doctr. how christ was caried by satan . ier. 13. 4. doctr. 1. luk. 13. 10. vse . eccles. 9. 2. ierusalem citie holy . vse 1. rome no true church . doctr. vse . vse . doctr. nu● 11. 29 doctr. vse 3. psal. 34. 7. verse 7. doctr. nehe. 8. 8. vvhat it i● to tempt god. hovv god is tempted . exod. 17. 7. vs● ▪ iudith . 7. 30 obiection . answer . iud. 6. 36. 37. isai. 7. 11. 12. vse . verse . 8. doct. obiection . answer . deut. 34. 1. 1. sam. 28. zach. 13. 4. vse . prou. 4. 23. psa. 119. 37. iob. 31. 1. ver. 9. psal. 15. 4. gal. 5. 25. 1. kin 1. 4. 1. king. 22. zach. 3. 1. mat. 13. 1. thess 2. 18 obiection . answer . ● cor 10. 22 obiection . answer . vers. 10. vse . 2. kin. 19. 1 ▪ psal. 42. 3. mat. 16. 23 vse . obiection . answer . vvhat honour is due to saints . vse 1. vse . 2. mich. 6. 6. vvhat honour is due to saints . vse 1. vse . 2. mich. 6. 6. vse . 3. vse . 4. 2. cor. 10. 4. 5. vers. 11. vse . 1. 2. sam. 7. 14 reu. 11. ver . 11. 12. vse . 2. vse . 1. iam. 5. vse . 1. vse . 2. vse . 1. vse 2. luk. 22. iam. 1. 2. the first part of the cases of conscience wherein specially, three maine questions concerning man, simply considered in himselfe, are propounded and resolued, according to the word of god. taught and deliuered, by m. william perkins in his holy-day lectures, by himselfe revised before his death, and now published for the benefit of the church. cases of conscience. part 1 perkins, william, 1558-1602. 1604 approx. 281 kb of xml-encoded text transcribed from 100 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-11 (eebo-tcp phase 1). a09364 stc 19668 estc s114413 99849638 99849638 14798 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. a09364) transcribed from: (early english books online ; image set 14798) images scanned from microfilm: (early english books, 1475-1640 ; 1327:2) the first part of the cases of conscience wherein specially, three maine questions concerning man, simply considered in himselfe, are propounded and resolued, according to the word of god. taught and deliuered, by m. william perkins in his holy-day lectures, by himselfe revised before his death, and now published for the benefit of the church. cases of conscience. part 1 perkins, william, 1558-1602. pickering, thomas, d. 1625. [16], 183, [1] p. printed by iohn legat, printer to the vniversitie of cambridge. 1604. and are to be sold in pauls church-yard at the signe of the crowne by simon waterson, [cambridge] : [1604] editor's dedication signed: tho. pickering. reproduction of the original in cambridge university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) 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page images 2004-08 judith siefring sampled and proofread 2004-08 judith siefring text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion the first part of the cases of conscience . wherein specially , three maine questions concerning man , simply considered in himselfe , are propounded and resolued , according to the word of god. taught and deliuered , by m. william perkins in his holy-day lectures , by himselfe revised before his death , and now published for the benefit of the church . printed by iohn legat , printer to the vniversitie of cambridge . 1604 and are to be sold in pauls church-yard at the signe of the crowne by simon waterson . to the right worshipfull sir edward denny , knight . there is no one doctrine reuealed in the word of god , or dispensed by the prophets and apostles , of greater vse and consequence in the life of man , then is that , which prescribeth a forme of releeuing and rectifying the conscience . the benefit , which from hence issueth vnto the church of god , is vnspeakable . for first , it serueth to discouer the cure of the dangerousest sore that can be , the wound of the spirit . which how great a crosse it is , the wise man reporteth out of true experience , when he saith , that the spirit of a man will sustaine his infirmitie , but a wounded spirit who can beare it ? and his meaning is , that no outward griefe , can fall into the nature of man , which will not be with patience indured , to the vtmost , so long as the minde is not troubled , or dismayed . but when once the spirit is touched , and the heart , ( which , beeing well apa●ed , is the very foūtaine of peace to the whole man , ) smitten with feare of the wrath of god for sinne ; the griefe is so great , the burden intolerable , that it will not by any outward meanes , be eased or asswaged . secondly , it giueth for all particular cases , special and sound direction ; whether man be to walke with god , in the immediate performance of the duties of his seruice , or to conuerse with man according to the state and condition of his life , in the familie , in the church , or in the common-wealth . the want of which direction , of what force it is , to turne the actions of men , which are good in themselues , to sinnes in regard of the agents , s. paul affirmeth in that generall conclusion , whatsoeuer is not of faith , is sinne . wherein he would teach vs , that whatsoeuer is done , or vndertaken by men in this life , whether it concerne the knowledge and worship of god , or any particular dutie to be performed , by vertue of their callings , for the common good ; whereof they haue not sufficient warrant , and assurance in conscience , grounded vpon the word , that it is to be don , or not to be done ; to them it is a sinne . thirdly , it is of all other doctrines , ( if it be rightly vsed ) the most comfortable . for it is not founded in the opinions , & variable conceits of men , neither doth it consist , of conclusions and positions , that are onely probable and coniecturall : ( for the conscience of the doubting or distressed partie , cannot be established and rectified by them : ) but it resteth vpon most sufficient and certaine grounds , collected & drawne out of the very word of god , which , as it is mightie in operation , ●earcing the heart , and discerning the thoughts and intents thereof , so is it alone auaileable and effectuall to pacific the minde , and to giue full satisfaction to the conscience . and as the benefit is great ; so the want of this doctrine , together with the true manner of applying the same , is , and hath beene the cause , of many and great inconueniences . for euen of those that feare god , and haue receiued to beleeue , there be many , who in the time of their distresses , when they haue considered , the waight and desert of their sinnes , and withall apprehended the wrath of god , due vnto them ; haue beene brought vnto hard exigents , mourning , and wayling , and crying out , as if god had forsaken them , vntill they haue beene releeued by the spirit of christ , in the meditation of the word , and promise of god. but those especially , who haue not beene instructed in the knowledge of the truth , nor beene acquainted with the course of gods dealing , with his distressed children , by reason of ignorance and blindnes , in matters of religion and pietie , when the lord hath let loose the cord of their consciences , and set before their eyes , both the number of their sinnes committed , and the iust anger of god purchased thereby , what haue they done ? surely despairing of their owne estates , and of the mercie of god , they haue either growne to phrensie , and madnes , or els sorted vnto themselues fearefull ends , some by hanging , some by drowning , others by murthering their owne selues . and if not in regard of griefe and trouble of minde ; yet for want of better resolution in particular cases , within the compasse of their generall or personall callings , though otherwise , men indued with some measure of knowledge and obedience , herein they haue failed , that they haue either abused , or els quite relinquished & forsaken their callings , and thereby haue become scandalous , & offēsiue vnto others . now as this is a matter of great waight & importance , so is it most meete , that the best and fittest course should be taken , in the teaching and inforcing of the same . in which regard we haue iust cause , to challenge the popish church , who in their case-writings haue erred , both in the substance and circumstances of this doctrine , as shall appeare in the sequele . first , because the dutie of releeuing the conscience , is by them commended to the sacrificing priest , which , though according to their owne canons a he should be a man of knowledge , and free from imputation of wickednes , yet oft times it falls out that he is either vnlearned , or els wicked and leud of conuersation , and consequently vnfit for such a purpose . secondly , they teach that their priests appointed to be comforters & releeuers of the distressed , are made by christ himselfe b iudges of the cases of conscience , hauing in their owne hands a iudiciarie power and authoritie , truly and properly to binde or to loose , to remit or to retaine sinnes , to open or to shut the kingdome of heauen . a blasphemous doctrine . considering that christ onely hath the keyes of dauid , which properly and truly openeth , and no man shutteth , and properly and truly shutteth , & no man openeth . and the ministers of god , are not called to be absolute iudges of the cōscience , but only messēgers & embassadors of recōciliatiō ; wherupon it followeth , that they cānot be c the authors and giuers of remission of sinnes , but onely the ministers and dispensers of i●●e same . thirdly , the papists in their writings haue scattered here and there , sundrie false and erronious grounds of doctrine , much preiudiciall to the direction or resolution of the conscience in time of neede , as namely , i. that a man in the course of his life , may build himselfe vpon the faith of his teachers , and for his saluation rest contented with an implicite & vn-expressed faith . which doctrine , as it is an onely meane , to keepe men in perpetuall blindnes and ignorance , so it serueth to no other purpose in the time of temptation , but to plunge the heart of man into the pitte of despaire , it being vncapable of comfort , for want of knowledge and vnderstanding of the word and promise of god. ii. that euery man ought to stand in feare and doubt of the pardon of his sinnes , and that no man can be assured by the certentie of faith , either of the present fauour of god , or of his owne saluation . true it is , that in respect of our owne vnworthines and indisposition , we haue iust cause , not onely to doubt and feare , but to despaire and be confounded before the iudgement seat of god. yet that a man should not be certainely resolued by faith of the mercie of god , in and for the merit of christ , is a comfortlesse doctrine to a distressed soule , and contrarie vnto the sauing a word of the gospel , which teacheth , that certentie floweth from the nature of faith , and not doubting . iii. that every man is bound in conscience vpon paine of damnation , to make speciall confession of his mortall sinnes , with all the particular circumstances thereof , once euery yeare to his priest. this doctrine and practise , besides that it hath no warrant of sacred writte , nor yet any ground of orthodoxe antiquitie , for 800 yeares more or lesse after christ i● maketh notably to the disturbing of the peace of conscience ▪ in time of extremitie , considering that it is impossible either to vnderstand or remember all , many beeing vnknowne , and hidden and the minde beeing informed that forgiuenesse dependeth vpon such an enumeration ▪ may thus be brought into doubt and distrust , and will not be able to rest by faith in the sole mercie of god , the onely soueraigne medicine of the soule . againe , the griefe of the minde , doth not alwaies arise from all the sinnes that a man hath committed , neither doth the lord se● before the sinners eies , whatsoeuer euill hath bin done by him ▪ but some one or more particulars ; and these are they , that doe lie heauie vpon the heart and to be eased of them , will be worke enough ▪ though ●e doth not exhibite vnto the confessour ▪ a catalogue of all the rest . iv. that some sinnes are veniall , because they are only besides the lawe of god not against it and because a they ●in●●●uer the sinner onely to temporal , and not to eternall punishments . this conclusion , first is false ; for though it be graunted that some offences are greater , some lesser some in an higher degree , others in a lower : againe , that sinnes in regard of the euent , beeing repented of , or in respect of the person sinning , beeing in christ , and therfore accounted iust , are pardonable , because they are not imputed to condemnation ; yet there is no sin of what degree soeuer , which is not simply , and of it selfe mortall , whether we respect the nature of the sinne , or the measure & proportion of diuine iustice . for in nature it is an anomie , that is to say , an aberration from the perfect rule of righteousnesse , and therefore is subiect to the curse , both of temporary and eternall death . it is an offence against the highest maiestie , and consequently , man standeth by it ingaged to euerlasting torment . secondly , it is a weake and insufficient ground of resolution , vnto a troubled conscience . for whereas true and sauing ioy is the daughter of sorrowe , and the heart of man cannot be lifted vp , in assurance of gods fauour , to the apprehension and conceipt of heauenly comforts , vnlesse it be first abased , & by true humiliatiō , brought to nothing in it self . the remembrance of this , that the offence committed is veniall , may in some cases too much inlarge the heart , and giue occasion to presume , when haply there will be reason to the contrary . and if not that yet in the case of falling by infirmitie , after grace receiued , the mind beeing forestalled with this erronious conceipt , that the sin is lesse , then it is indeede , because veniall , may in the issue be lesse quieted , and more perplexed . v. that a man may satisfie the iustice of the god , for the temporall punishment of his sinnes committed . to omit the vntrueth of this position , howe it maketh to the easing of the heart , or the asswaging of the griefe of minde in temptation , i appeale to common experience . for when a man , beeing assured of the pardon of his sinnes , shall yet cōsider , that there is something more behind to be done on his part , how can he in probabilitie , rely himselfe wholly vpon christs satisfaction ? how can he reape vnto himselfe frō thence any assurance of reconciliation to god , whome he formerly offended ? if we may and must doe something in our own persons , whereby to appease the wrath of god , why hath our sauiour taught vs for our hearts releife , wholly and onely to make the plea of pardon for our sinnes ? true it is indeede , that popish confessors doe teach their penitents , when they feele the wrath of god vpon them for sin , to stop the mouth of conscience , by performance of a formall humiliation and repentance , yea to offer vnto god some ceremoniall duties in way of satisfaction . but when sorrow seazeth vpon the soule , and the man falls into temptation , then it will appeare that these directions were not currant ; for notwithstanding them , he may want sound comfort in gods mercy , and run into despaire without recouerie . and for this cause , vpon experience it hath bin prooued , that euen papists themselues , in the houre of death , haue bin content to renounce their owne workes , yea the whole body of humane satifactions , and to cleaue onely to the mercie of god in christ for their saluation . by these instances , and many more that might be alleadged to this purpose , it is apparent , vpon how weake and vnstable grounds the case-diuinitie of the popish church standeth ; and how indirect a course they take , for the resolution and direction of the troubled conscience . now by the benefit & abuse of this doctrine , we see how necessary it is , that in churches which professe christian religion , it should be more taught , & further inlarged then it is . and to this purpose it were to be wished , that men of knowledge in the ministerie , that haue by the grace of god attained vnto the tongue of the learned , would imploy their paines this way : not onely in searching into the depth of such points as stand in bare speculation , but in annexing thereunto the grounds and conclusions of practise , whereby they might both informe the iudgement , and rectifie the conscience of the hearers . by this meanes it would come to passe , that the poore distressed soule might be releeued , pietie and deuotion more practized , the kingdome of sinne , satan , and antichrist weakened , & impayred , & the contrarie kingdome of christ iesus more & more established . what the author & cōtriuer of the discourse ensuing hath done in this behalfe , it is euident by the whole course of his writings , that he hath left behinde him : all which , as they doe openly shew vnto the world , howe great a measure of knowledge & vnderstanding , with other endowmēts both of nature and grace , the lord had inriched him withall , so doe they carrie with thē the sweet sauour of pietie and sanctification , wherewith he approued his heart vnto god , & his life vnto mē . wherin also vpō occasion he hath propounded , and explained sundrie notable rules of directiō & resolution of the conscience , as wil appeare to the view of the learned and well-aduised reader . to let passe all the rest : this present worke doth affoard very sufficient testimonie , of his knowledge and dexteritie in that kind , attained vnto , not without great paines , much obseruation , and long experience . a labour which commendeth it selfe vnto the church of god in two respects principally . one , because his grounds and principles , whereupon he giues direction , are drawne either directly , or by iust consequēce out of the writtē word , & so are of greater force , to giue satisfaction to the mind , either doubting , or distressed . the other , for that it is deliuered with such perspicuitie , and disposed in such order and methode , as fitteth best for the vnderstanding and memorie , of him that shall peruse it . now this whole treatise of the questions , i haue made bold to present vnto your worship , and to publish abroad vnder your patronage and protection , as one to whome they doe iustly belōg . first , because god , who honoureth those that honour him , hath adorned you , not onely with ciuill authoritie and dignitie in the commonwealth , but with the honourable name of a friend to the church of god ; a thing directly confirmed by your vnfained loue of the truth , and your continuall fauours to the teachers of the same , the ministers and dispensers of the gospel . secondly , because as the author of these cases , was himself in many respects , bound vnto you , while he liued ; so his wife and children for his sake , haue receiued much kindnes at your hands , since his death ; a manifest proofe of the truth and sinceritie of your affection towardes him in the lord. and in the last place , it was my desire , by setting forth this and the other two parts that shall follow , vnder your name , to giue some testimonie of dutie to your worship , presuming that as you loued the author , so you wil be pleased to patronize the worke , and fauourably to interpret , of the paines and good intention of the publisher . and so ceasing your further trouble , i humbly take my leaue , and commend your worship to the grace and fauour of god in christ. from emanuel colledge in cambridge . iun. 28. 1604. your w. in all dutie to command , tho. pickering . to the godly and well affected reader whosoeuer . it was not my purpose , ( christian reader ) at the first to haue sent abroad onely one part of the cases of conscience , without the rest ; but that i was mooued thereunto , partly vpon the importunitie of some of the authors friends , and partly because i desired to satisfie thy expectation in a thing , which i perswade my selfe hath beene long expected . upon which two motiues , i haue now commended vnto thee this first part , promising by the grace of god , ere it be long , to adde the second , and the third , so farre as the author proceeded in this treatise before his death . and although i could haue wished , this labour had beene vndertaken by others , better able to performe it then my selfe ; yet beeing well acquainted with the copie , which is mine owne , and knowing it to haue bin perused by the author himselfe , before his death , i was the more incouraged , to bestow my paines for thy good in that behalfe . if in reading thereof thou finde , either any thing amisse , or thy selfe not fully satisfied in the particulars ; then remember that the author himselfe is gone , who might haue brought the worke to perfection , if god had pleased to prolong his daies vpon the earth . and withall consider , that it were better for thee , to accept of these his labours , as they are now imparted to thee , then by the suppressing of them to be depriued of so great a benefit . and thus hoping of thy kinde acceptance of my paines for thy behoofe , i commend thee to god , and to the word of his grace . iune 28. 1604. t. p. faults escaped in the printing . after page 38. read for 27 , 29. places false quoted correct thus : read , pag. 60. for iam. 2. 20. iam. 2. 10. p. 70. for col. 3. 26 , col. 3. 3 , 4. read pag. 8. lin . 24. for actonis , actions . p. 12. 25. for ptesent , present , p. 29. for yets o , yet so . p. 37. 22. for it a , it is a. p. 38 , 4. for bonds , bos●ds . p. 49. 9. come to the answer . p. 74. 5. for of sence , offence . p. 92. 3. for conforting , comforting . p. 80. pe●ult . for vaine , veine . p. 82. 1. for finn● . sinne . p. 105. 1. for print , present . p. ●ad . 10. thorgh but once . p. 108. 6. which shall be laid , &c. p. 152. 17. for yncleate , vncleate . p. 154. 19. marke the words . p. 157. 1. for mighe , might . p. 160. 12. for apprenhendeth , apprehendeth . p. 161. 22. for consceence , conscience . p. 162. 1. for diuihe , diuine . p. 165. 17. for decre , deare . p. 169. 24. for faults , falles . the contents of the booke . i. the grounds or preambles ▪ foure . 1. priuate confession . pag . 5. 2. the degrees of goodnesse in things and actions . 6. 3. the nature and differences of sinne. 9. 4. the subiection and power of conscience . 43. ii. the questions of conscience , touching man simply considered in himselfe : three . i. what man must doe that ●e may come into gods fauour and be saued ? answer is , by performance of foure duties . 1. humiliation before god. 50. 2. faith in christ. 55. 3. repentance . 57. 4. newe-obedience . 59. ii. how a man may be in conscience assured of his owne saluation ? 65. answered by 5. te●●s of scripture . 1. rom. 8. 16. 65. 2. psal. 15. 66. 3. the 1. epist. of iohn . 68. 4. 2. tim. 2. 19. 74. 5. 2. pet. 1. 10. 75. iii. how a man beeing in distresse of mind● , may be comforted & releeued ? 76. here. generally ●o●ching all distresses is shewed , 1. what is distresse of minde ? ●7 . 2. the originall and kinds of distresses . 77 , 78. 3. the generall remedie of the● all . 79. specially , the distresses are fiue . i. the distresse arising of the diuine tentation : with the examples , occasions effects , and remedies . 95. &c. ii. the distresses arising of outward afflictions . 106. these are three . 1. deferring of deliuerance . 117. 2. bodily and temporall death . 126. 3. satanicall molestation of persons and places of ●bode . 140. iii. the distresse of minde arising of the tentation of blasphemies : with the meanes , danger , and cure thereof . 148. iv. the distresse of minde arising from a mans owne sinnes , with the degrees and remedie thereof . 158. v. the distresse of minde arising from a mans owne bodie : partly by melancholie , partly by strange alterations in the bodie : with the degrees , effects , and remedies . 173 , &c. finis . isaiah , 50. 4. the lord god hath giuen me a tongue of the learned , that i should knowe , to minister a word in due time , to him that is wearie . in that part of the prophecie which goes before , the holy ghost setteth downe & foretelleth the calling of the gentiles , which was to begin at the death of christ , and from thence to continue vnto this day , and so consequently to the ende of the world . in the former verses of this chapter , there is mention made of the rejection of the iewes ; i meane not a generall , but a particular rejection , namely then , when they were in affliction in the daies of isaiah . now in this , and so in all other prophecies of the like kind , which intreat of this point ; christ himselfe is brought in , speaking in his owne person ; and the words of this chapter from the beginning , to this present verse and the rest that follow , are the words of christ the mediatour . in the verses going before , he disputes the case of their reiection , and the summe of the whole disputation is : that either he or they themselues were the causes thereof ; but he was not the cause , and therefore they themselues by their sinnes . the reason , whereby he prooues that they themselues were the cause , is framed in this sort . you iewes cannot bring any writing or bill of diuorce , to shew that i reiected you : therefore i appeale euen to your owne consciences , whether you haue not brought this iudgement vpon your selues , by your iniquities . vers . 1. on the other side , the reason why god was not the cause is : because he for his part called them in great mercie and loue : but when he called they would not obey . ver . 2. now in the ende of the second verse , is contained an answer to a secret reply , that some obstinate iewe might make after this manner : god hath no● nowe the like power in sauing and deliuering vs , as he hath had in former times : therefore we cannot hope or expect any deliuerance from him , and howe then shall we doe in the meane while ? to this the lord himselfe makes answere , ver . 2 , 3 , 4. that his hand is not shortned , not his power lessened in regard of greater workes , much lesse in respect of their deliuerance ; and though the present affliction which they indured , was great and tedious , yet they were not to be ouermuch dismaied in themselues , but rather to be comforted : because god had giuen him the tongue of the learned , to minister a word in season to the wearie and distressed , and consequently , that he had power to ease & refresh that their wearines and affliction . in this text then , there is set downe one principall dutie of christs propheticall office , by allusion to the practises of the prophets in the olde testament , especially those which belonged to the schooles of elias and elizeus , who are here tearmed , the learned . and out of the words thereof , one speciall point of instruction may be gathered , namely , that there is a certaine knowledge or doctrine reuealed in the word of god , whereby the consciences of the weake may be rectified and pacified . i gather it thus . it was one speciall dutie of christs propheticall office , to giue comfort to the consciences of those that were distressed , as the prophet here recordeth . now as christ had this power to execute and performe such a dutie , so he hath committed the dispensation thereof to the ministers of the gospell . for we may not thinke that christ in his owne person , ministred and spake words of comfort to the wearie , in the times of the prophets , because he was not then exhibited in our nature ; and yet he did then speake , but how ? in the persons of the prophets . so likewise , because christ nowe in the new testament , speaks not vnto the afflicted in his owne proper person , it remaineth therefore , that he performes this great work in the ministerie of pastours and teachers vpon earth , to whome he hath giuen knowledge and other gifts to this ende and purpose . there must needs therefore be a certaine and infallible doctrine , propounded & taught in the scriptures , whereby the consciences of men distressed , may be quieted and releeued . and this doctrine is not attained vnto by extraordinarie reuelation , but must be drawne out of the written word of god. the point therefore to be handled is , what this doctrine should be ? it is not a matter easie and at hand , but full of labour and difficultie : yea very large , like vnto the maine sea : i will onely ( as it were ) walke by the bankes of it , and propound the heads of doctrine , that thereby i may at least occasion others , to consider and handle the same more at large . that i may proceede in order ; first , i am to lay downe certaine grounds or preambles , which may giue light & direction to the things that followe : and in the next place , i will propound and answer the maine & principall questions of conscience . the grounds or preambles are especially foure . the first touching confession . the second touching the degrees of goodnesse in things and actions . the third touching the degrees of sinne. the fourth and last concerning the subiection and power of conscience . of these in order . the first ground is , that in the troubles of conscience , it is meete and conuenient , there should alwaies be vsed a priuate confession . for iames saith , confesse your faults one to another , and pray one for another , thereby signifying that confession in this case , is to be vsed as a thing most requisite . for in all reason , the physitian must first knowe the disease , before he can apply the remedie : and the griefe of the heart will not be discerned , vnlesse it be manifested by the confession of the partie diseased ; and for this cause also in the griefe of conscience , the scruple , that is , the thing that troubleth the conscience must be knowne . neuerthelesse in priuate confession , these caueats must be obserued . first , priuate confession must not be vrged , as a thing simply or absolutely necessarie , without which there can be no saluation . againe , it is not fit that confession should be of all sinnes , but onely of the scruple it selfe , that is , of that or those sinnes alone , which doe trouble and molest the conscience . thirdly , though confession may be made to any kinde of man , ( confesse one to another , saith iames , ) yet is it especially to be made to the prophets and ministers of the gospel . for they in likelyhood of all other men , in respect of their places and gifts , are the fittest and best able to instruct , correct , comfort , and enforme the weake and the wounded conscience . lastly , the person to whome it is made , must be a man of trust and fidelitie , able & willing to keepe secret things that are reueiled , yea to bu●ie them ( as it were ) in the graue of obliuion , for loue couereth amultitude of sinnes . the next ground is touching the degrees of goodnes in humane things and actions . goodnesse in things is twofold ; vncreated , and created . vncreated is god himselfe , who neuer had beginning , and who is goodnesse it selfe , because his nature is absolutely and perfectly good , and because he is the author and worker thereof in all things created . created goodnes is that whereby the creature is made good ; and it is nothing else , but the fruit of that goodnesse that is essentially in god. now the degrees therof are these . there is a generall or naturall goodnesse in creatures , and a more speciall or morall goodnesse . generall goodnesse is that , whereby all creatures are accepted and approoued of god , by whome they were both created and ordained . thus euery creature is good , partly by creation , and partly by ordination . by creation it is , that the substance of each creature , as of the sunne , the moone , the earth , water , meate , drinke , &c. is good , hauing the beeing thereof frō god. hence also the essentiall properties , quantities , qualities , motions , actions and inclinations of the creatures , in themselues considered , with all their euents , are good . by the same generall goodnesse also , euen the deuill himself and his actions , as he is a substance , and as they are actions , hauing their beeing from god , are good . things againe doe take vnto them the condition of goodnesse , not onely by creation , but also by gods ordination , whereby they are directed and appointed , to some certen vses and endes . thus the euil conscience , hel , & death are good , because they are ordained of god , for the execution of his iustice , howsoeuer in themselues and to vs they be euill . besides this generall and naturall goodnesse , there is also a speciall or morall goodnesse properly so called : and it is that , which is agreeable to the eternall and vnchangeable wisdome of god , reuealed in the morall lawe , wherein it is commaunded ; and things as they are therein commanded to be done by god , are good morally . nowe of actions morally good , there be two degrees ; for they are either good in themselues alone , or good both in thēselues and in the doer . in themselues alone some things be morally good ; for example , when a wicked man giues almes , it is a good worke onely in it selfe , but not good in the doer , because it is not done in saith , and from a good conscience ; and so are all the vertues of the heathen , morally good in themselues , but they are not good in heathen mē : for in them they are but o beautifull sinnes . the next degree of goodnesse is , whereby things and actions are both good in thēselues , and in the doer also . of this sort were the praiers & almes of cornelius good in themselues , & in him also , because he was a beleeuer . now opposite to things and actonis morally good or euill , are actions and things of a middle nature , commonly tearmed indifferent , which in themselues beeing neither good nor euill may be done or not done without sinne ; in themselues i say , for in their circumstances , they are and may be made either euill or good . and here we must remember , to put a difference betweene conueniencie , and inconuenience , which ariseth from the nature of indifferent things . conueniencie is , when a thing or action is so fitted to the circumstances , and the circumstances fitted to it that thereby it becomes a thing conuenient . on the otherside , inconuenience is , when the thing or action is done in vnmeete circumstances , which bring some hurt or losse to the outward man , or stand not with decencie : and therefore doe make it to be inconuenient . and by this that hath beene said , we may discerne , when an action is good , euill , indifferent , conuenient , or inconuenient . the third ground , is touching the degrees or differences of sinne. and here we must first of all search , what is sinne properly , and what is properly a sinner . sinne in his proper nature ( as s. iohn saith ) is an anomie , that is , a want of conformitie to the law of god. for the better vnderstanding whereof , we must know , that there were in adam before his fall , three things not to be seuered one from the other : the substance of his bodie and of his soule : the faculties and powers of his bodie and soule : and the image of god consisting in a straightnes , and conformitie of all the affections , and powers of man to gods will. nowe when adam falls , and sinnes against god , what is his sinne ? not the want of the two former , ( for they both remained , ) but the very want , and absence of the third thing , namely , of conformitie to gods will. i make it plaine by this resemblance ; in a musicall instrument , there is to be considered , not onely the instrument it selfe , and the sound of the instrument , but also the harmonie in the sound . nowe the contrarie to harmonie , or the disorder in musicke , is none of the two former , but the third , namely the discord , which is the want or absence of harmonie , which we call disharmonie . in the same manner , the sinne of adam , is not the absence either of the substance , or of the faculties of the soule and the bodie , but the want of the third thing before named , & that is , conformitie , or correspondencie to the will of god , in regard of obedience . but some may say : the want of conformitie in the powers of the soule , is not sinne properly : because in sinne , there must be not onely an absence of goodnesse , but an habite or presence of euill . i answer , that this very want of conformitie , is not onely the absence of goodnesse , but also the habite or presence of euill . for as this want enters in , and is receiued into mans nature , it is properly a want or absence of goodnesse : againe , after it is receiued into the nature of man , it continues and abides in the powers and faculties thereof , and so it caries the name of an habit . it may be said againe , that lust and concupiscence , that is , originall sinne , drawes the heart away from the seruice of god , and entises it to euill . now to entise or drawe away , is an action , and this action cannot proceede of a meere priuation or want . ans. we must consider sinne two waies : first ioyntly with the thing or subiect , in which it is ; secondly by it selfe in his owne nature . if we consider it with his subiect , it is an euill inclination or action , but if we consider it in it owne nature , it is no inclination , or action , but a want . for example : in a murther we must consider two things : one is , the action of moouing the bodie , and of holding vp the weapon , &c. which is no sinne properly , if it be considered as an action : because euery action comes from god , who is the first cause of all things and actions . againe , in murther there is a second thing , namely the killing or slaying of the man , which is the disorder or aberration in the action , whereby it is disposed to a wrong vse and end ; and thus the action is a sinne , namely in respect it wants conformitie to the will of god. the nature then of the sinne lies not in the action , but in the manner of doing the action : and sinne properly is nothing formally subsisting , or existing ( for then god should be the author of it , in as much as he is the creatour and ordainer of euery thing and action , ) but it is an ataxie , or absence of goodnes and vprightnes , in the thing that subsisteth : therefore it is well and truly said in schooles , in sinne there is nothing positiue : but it is a want of that which ought to be , or subsist , partly in the nature of man , and partly in the actions of nature . thus we see what sinne is . the second thing to be considered is , what is a sinner properly ? for the knowledge hereof , we must consider in euery sinne foure things : first , the fault whereby god is offended : then , the guilt which bindeth ouer the conscience vnto punishment : thirdly , the punishment it selfe , which is eternall death . of these three , not the guilt or punishment , but the fault or offence , makes a man a sinner . but here is a further difficultie . whē a man hath committed some offence , and the saide offence is done and past , it may be some twentie or thirtie yeares : yet the partie offending , doth not therefore cease to be a sinner . now then i demaund , what is the very thing , for which he is named and rearmed still a sinner in the time present , the offence beeing past ? the answer is , that euery actuall sinne , beside the three former , must be considered with a fourth thing , to wit , a certaine staine , or blotte , which it imprints and leaues in the offender as a fruite , and that is an inclination , or euill disposition of the heart , whereby it becomes apter or pronener to the offence done , or to any other sinne . for looke as the dropsie man , the more he drinks , the drier he is , and the more he still desires to drinke : euen so a sinner , the more he sinnes , the apter is he to sinne , and more desirous to keepe still a course in wickednesse . and as a man that lookes vpon the sunne , if he turne his face away , remaines turned vntill he turne himselfe againe : so he that turnes from god by any sinne , makes himselfe a sinner , and so remaines , vntill he turne himselfe againe by repentance . thus dauid was a sinner , not onely in the very acte of his adulterie and murther : but euen when the acte was done and past , he remained still a murtherer and an adulterer ; because a newe , or rather a renewed pronenesse to these , and all other sinnes , tooke place in his heart by his fall , and got strength , till he turned to god by repentance , vpon the admonition of the prophet . the thing then , whereby a sinner is tearmed a sinner , is the fault together with the fruit thereof , namely , the blotte imprinted in the soule , so oft as men doe actually offend . the vse of this doctrine touching sinne , is two fold . first , by it we learne and see what is originall sinne , whereby an infant in the first conception and birth is indeed a sinner . euery infant must be considered as a part of adam , proceeding of him and partaking of his nature : and thereby it is made a sinner , not onely by imputation of adams offence , but also by propagation of an aptnesse , & pronenesse vnto euery euil , receiued together with nature from adam . and thus ought we to conceiue originall sinne , not to be the corruption of nature alone , but adams first offence imputed , with the fruit thereof the corruption of nature , which is an inclination vnto euery euill , deriued together with nature from our first parents . secondly , by this we are taught , to take heed of all and euery sinne , whether it be in thought , word , or deed : because the committing therof , though in respect of the act it passeth away in the doing , yet it breedeth and increaseth a wicked disposition in the heart , ( as hath beene said ) to the offence done , or any other sinne . men deceiue thēselues , that thinke all the euill of sinne , to be only in the act of sinning & to go no further ; wheras indeed euery offence hath a certen blot going with it , that corrupteth the heart , and causeth man to delight and lie in his offence , which lying in sinne is a greater cause of damnation , then the very sinne it selfe . this therefore must admonish vs , to take heed least we continue in any sinne , and if it fall out , that through infirmitie we be ouertaken by any tentation , wee must labour to rise againe , and turne from our sinne to god , by new and speedy repentance . thus much of sinne it selfe . now follow the differences thereof , which are manifold . the first sort are to be gathered from the causes and beginnings of sinne in man , which are threefold , reason , will , and affection . the differences of sinne in respect of reason are these . first , some are sinnes of knowledge , some of ignorance . a sinne of knowledge is , when a man offends against his knowledge , doing euill when he knoweth it to be euill : and this is greater then a sinne of ignorance , for he that knoweth his masters will , and doth it not , shall be beaten with many stripes . a sinne of ignorance is when a man doth euill , not knowing it to be euill . thus paul was a blasphemer , an oppressour , and persecuted the church of christ ignorantly , and in a blind zeale , not knowing that which he did to be euill . nowe by ignorance here i meane , an ignorance of those things which ought to be knowne , and this is twofold : simple , or affected . simple ignorance is , when a man after diligence and good paines taking , still remaines ignorant ; this ignorance will not excuse any man , if it be of such things as he is bound to know : for it is faide , he that doth not his masters will , by reason he knew it not , shall be beaten with stripes , though fewer . and in this regard , euen the heathen which knew not god , are inexcusable , because they were bound to haue knowne him : for adam had the perfect knowledge of god imprinted in his nature , and lost the same through his own default , for himselfe and his posteritie . and it is the commandement of god , whereunto euery man is bound to performe obedience , that man should know him , that is , his will and word . but some may demand , how any man can be saued , seeing euery man is ignorant of many things which he ought to know ? ans. if we know the grounds of religion , and be carefull to obey god according to our knowledge , hauing withal a care and desire , to increase in the knowledge of god and his will , god will hold vs excused : for our desire and indeauour to obey , is accepted for obedience it selfe . and the greater this simple ignorance is , the lesser is the sinne : and hereupon peter lesseneth , & ( in some sort ) excuseth the sinne of the iewes , in crucifying christ , because they did it through ignorāce : and so doth paul his sin in persecuting the church , when he alleadgeth , that it was done ignorantly in vnbeleefe . but howsoeuer this sinne by such meanes may be lessened , yet remaines it still a sinne worthie condemnation . affected ignorance is , whē a man takes delight in his ignorāce , and will of purpose be ignorant : not vsing , but contemning the meanes , whereby to get and increase knowledge . and that carelessely and negligently , because he wil not leaue sinne which he loueth , nor forsake the euill trade of life , wherein he delighteth this is the sinne of those , whereof iob speaketh , who say vnto god , depart from vs : for we desire not the knowledge of thy waies . and of whome dauid complaineth , that they flatter them selues in their owne eyes , and haue left off to vnderstand , and to doe good . this ignorance is damnable and deuillish : it excuseth no man , but doth rather aggrauate and increase his sinne : yea it is the mother of many grieuous enormities . againe , ignorance is twofold : of the a law , or of the thing the law requireth . ignorance of the law is , when a man knowes not the law of god written , nor the law of nature . this ignorance may somewhat lessen the sinne , but it excuseth no man : because it is naturall , and euery man is bound to know the law. ignorance of the thing the law requireth , is the ignorance of the b fact : and that is either with the fault of the doer , or without the fault . faultie ignorance , is the ignorance of a fact , which he might haue preuented . as whē a man in his drunkennes killeth another : in this fact , not knowing what he doth , he also knoweth not that he hath offended : and yet because he might haue preuented his drunkennes , therefore he is faultie , and sinneth . faultlesse ignorance is , when a fact is done , which could not be either knowne , or auoided before hand . for example : if a man be lopping a tree , and his axe head fall from the helue , out of his hand , and kills another passing by ; here is indeede manslaughter , but no voluntarie murther : because it was a thing that could not be auoided , and did not fall out through his default . and this ignorance is excusable . the second fountaine of sinne , is the will , from whence arise these three differences of sinnes : some are from the will immediatly , some besides the will , and some are mixt , partly with the will , and partly against the will. sinnes proceeding from the will , are properly tearmed voluntarie ; such as the doer mooued by his owne will commits , though he know them to be euill . and here , the more free the will is , the greater is the sinne : for wil added to knowledge , makes the sinne the greater . vnder voluntarie sinnes , are comprehended all such , as proceede from stirred affections ; as when a man tells a lie for feare , or striketh another in anger : and the reason is , because these offences , though they are not done vpon deliberation , but arise from the violence of affection , yet they doe not exclude consent . hither also we may referre , sinnes cōmitted by compulsion : as when a man is forced to denie his religion , his offence in deede and in truth is voluntarie , ( though some otherwise thinke it to be a mixt action . ) for compulsion doth not reach to the will , but to the outward man , and serues to draw forth a consent : and when consent is yeelded , he denies his religion voluntarily : for the will cannot be constrained . in the next place , sinnes beside the will are such , as are neither directly from the will , nor against it . of this sort are the first sudden motions vnto sinne , conceiued in the heart with some inward pleasure and delight : and these are truly sinnes , though in respect little sinnes , condemned in the last commandement . and they are not from the will , because they go without and before consent : neither yet are they against the will , because then the heart would not take delight in them . here by the way , we are to note , against the doctrine of the papists , that all sinnes are not voluntarie : for whatsoeuer wanteth conformitie to the law of god , it is sinne , whether it be with consent of will or no. but many such desires and delights , arise suddenly in the heart of man , which are not according to the law of god , and haue no consent or approbation of will. in like manner , when one man kills another , thinking that he killeth a wild beast : if the same man remembreth after wards what he hath done , and is not grieued for the fact : in this case he hath sinned , because his not grieuing , is offensiue vnto god , though the fact were meerely besides his will. mixt sinnes are partly from the will , partly against it . of this sort are the workes of the man regenerate , which are done partly with his will , and partly against his will , beeing partly good , and partly euill . the reason hereof is this . there are in man after regeneration , two contrarie grounds or beginnings of actions , to wit , naturall corruption , or the inclination of the minde , will , and affections , to that which is against the law , called the flesh ▪ and a created qualitie of holines , wrought in the said faculties by the holy ghost , tearmed the spirit . and these two are not seuered , but ioyned and mingled together , in all the faculties and powers of the soule . now betweene these , there is a continuall combate , corruption fighting against grace , & grace against corruption hence it is , that there beeing euē in one & the same will , cōtrarie inclinations , there must necessarily flow from the man regenerate , contrary actions ; the flesh in euery action , willing that which is euill , and the spirit on the otherside , that which is good . this paul confessed and acknowledged , vpon his owne experience , after his conuersion , when he said , to will is present with me , but i find no meanes [ perfectly to doe ] that which is good . again , i delight in the law of god , concerning the inner man , but i see another law in my members , rebelling against the law of my minde , and leading me captiue to the law of sinne , which is in my members . the third ground or fountaine of sinne in man , is affection , frō whence doe proceede two kinds , namely , sinnes of infirmitie , and sinnes of presumption . sinnes of infirmitie are such , as proceede from the sudden passions of the mind , and the strong affections of the heart : as from hatred , griefe , anger , sorrow , and such like . these sinnes are cōmonly thought to be in all men : but the truth is , they are properly incident to the regenerate . for infirmitie cannot be said properly to be in them , in whome sinne hath firmitie or strength , and where is no power of grace at all . againe , the man that is regenerate , sinneth not either when he would , because he is restrained by the grace of god that is in him : or in what manner he would , partly because he sinneth not with all his heart , the strength of his flesh beeing abated by the spirit ; and partly , for that beeing fallen , he lies not stil , but recouers himselfe by speedy repentāce . an euident argument , that the sins whereinto he falleth , are not presumptuous , but arise ordinarily of weaknes and infirmitie . sinnes of presumption are such , as proceede frō pride , arrogancy , wilfulnes , and hau●nes of mans heart . against these dauid praieth , saying , let not presumptuous sinnes haue dominion ouer me . and of them there be three degrees . the first is , when a man wilfully goeth on in his sinnes , vpon an erronious perswasion of gods mercie , and of his owne future repentance ; this is the sinne of most men . the second is , when a man sinneth wilfully , in contempt of the law of god ▪ this is called by moses , a sinne with a high hand , & the punishment thereof was , by present death to be cut off from among the people . the third , when a man sinneth , not onely wilfully and contemptuously , but of set malice & spight against god himselfe , and christ iesus . and by this we may conceiue what is the sinne against the holy ghost : which is not euery sinne of presumption , or against knowledge and conscience : but such a kind of presumptuous offence in which true religion is renounced : and that of set purpose and resolued malice , against the very maiestie of god himselfe and christ. heb. 10. 29. now follow other differences of sinne in regard of the obiect thereof , which is the law. in respect of the law , sinne is twofold : either of commission , or of omission . i say , in respect of the law , because god hath reuealed in his law two sorts of precepts : the one wherein some good thing is commanded to be done , as to loue god with all our hearts , and our neighbour as our selues : the other wherein some euill is forbidden to be done , as the making of a grauen image , the taking of the name of god in vaine , &c. now a sinne of commission is , when a man doth any thing , that is flatly forbidden in the law and word of god : as when one man kills another contrarie to the law , which saith , thou shalt not kill . a sinne of omission is , when a man leaueth vnperformed , some dutie which the law requireth : as for example , the preseruing of his neighbours life , or good estate , when it lieth in his power so to doe . these also are truly sinnes , and by them as well as by the other , men shall be tried in the last iudgement . sinnes of omission haue three degrees . first , when a man doth nothing at all , but omits the dutie commanded , both in whole and in part ; as when hauing opportunitie and abilitie , he doth not mooue so much as one finger , for the sauing of his neighbours life . secondly , when a man performes the dutie inioyned , but failes both in the manner and measure thereof . thus the heathen men failed in doing good workes , in that the things which they did , for substance and matter , were good and commendable , beeing done vpon ciuill and honest respects , and referred to common good ; yet in truth their actions were no better then sinnes of omission , in as much as they issued from corrupted fountaines , hearts void of faith : and aimed not at the maine end , and scope of all humane actions ; the honour and glorie of god. thirdly , when a man doth things in a right manner , but faileth in the measure thereof . and thus the children of god doe sinne , in all the duties of the law . for they doe the good things the law commandeth , as loue god and their neighbour : but they cannot attaine to that measure of loue , which the law requireth . and thus the best men liuing , doe sinne in euery good worke they doe , so as if god should enter into iudgement , deale with them in the rigour of his iustice , and examine them by the strict rule of the law , he might iustly condemne them , euen for their best actions ▪ and in this regard , when we pray daily for the pardon of our sinnes , the best workes we doe , must come in the number of them : because we faile , if not in substance and manner , yet at the least in the measure of goodnes , that ought to be in the doing of them . we must also haue care to repent vs , euen of these our sinnes of omission , as well as of the other of commission : because by leauing vndone our dutie , we doe ofter offend , then by sinnes committed : and the least omission is enough to condemne vs , i● it should be exacted at our hands . the next differēce of sinnes may be this . some are crying sinnes , some are sinnes of toleration . crying sinnes i call those , which are so hainous , and in their kind so grieuous , that they hasten gods iudgements , and call downe for speedie vēgeance vpon the sinner . of this kind there are sundrie exāples in the scriptures , principally foure . first , cains sinne in murthering his innocent brother abel ; whereof it was saide , the voice of thy brothers blood crieth vnto me from the earth . the next is , the sinne of sodome and gomorrha , which was pride , fulnes of bread , abundance of idlenesse , vnmercifull dealing with the poore , and all manner of vncleannesse , ezech . 16. and of this , the lord said , that the crie of sodome and gomorrha was great , and their sinnes exceeding grieuous . the third , is the sinne of oppressiō , indured by the israelites in egypt , at the hand of pharao , and his task-masters . the fourth , is mercilesse iniustice in wrongful withholding , and detaining the labourers hire . now they are called crying sinnes , for these causes . first , because they are now come to their full measure & height , beyond which , god will not suffer them to passe , without due punishment . againe , the lord takes more notice , and inquires further into them , thē into others , by reason that they exceede , and are most eminent where they be committed . thirdly , they call for present helpe to the afflicted and wronged , and consequently , for speedie exequution of vengeance , vpon the authors and committers of them . and lastly , because god is wont to giue eare vn to the cries of those , that endure so heauie measure at the hands of others , and accordingly to helpe them , and reward the other with deserued punishment . next vnto these are sinnes of toleration , lesser then the former : which though in themselues they deserue death , yet god in his mercie shewes his patience and long sufferance , vpon the committers thereof , either deferring the temporall punishment , or pardoning both temporall and eternall to his elect. such a sinne was the ignorance of the gentiles before christs comming : which god deferred to punnish , and ( as we may say ) o winked at it . more especially there be three sorts of sinnes of toleration : the first is originall sinne , or concupiscence , in the regenerate after regeneration : for it is not in our conuersion quite abolished , but remaines more or lesse molesting and tempting vs till death . and yet if we carrie a constant purpose not to sinne , and indeauour our selues to resist all tentations : this concupiscence of ours , shall not be imputed vnto vs , nor we condemned for it . and to this purpose the holy apostle saith , there is no condemnation to them that are in christ. yet saith he not , there is nothing worthie condemnation in them : for originall sinne remaines till death , truly deseruing damnation , though it be not imputed . the second kind of sinnes of toleration , are vnknowne and hidden sinnes in the regenerate . for who can tell how of the offendeth ? saith dauid . when a man that is the child of god , shall examine his heart , and humble himselfe euen for all his particular sinnes , which he knoweth by himselfe : there shall yet remaine some vnknowne sinnes , of which he cannot haue a particular repentance : and yet they are not imputed but pardoned , whē there is repentance for knowne sinnes . as for example , dauid repents of his murther and adulterie , and yet afterwards ( erring in iudgement , by reason of the corruption of the times , ) he liued to his death , in the sinne of polygamie , without any particular repentāce , that we heare of . in like manner did the patriarks , who may not altogether be excused : yet they were not condemned therefore : neither were they saued without repentance for this sinne , but god in mercie , accepted a generall repentance for the same . and the like is the case of all the elect , in regard of their secret and hidden faults : for vnlesse god should accept of a generall repentance for vnknowne sinnes , few or none at all should be saued . and herein doth the endlesse mercie of god notably appeare , that he vouchsafeth to accept of our repentāce whē we repent , though not in particular as we ought to doe . neuertheles , this must not incorage , or imboldē any mā to liue in his sinnes , without turning vnto god. for vnles we repent in particular , of all the sinnes we know , not only our knowne offences , but euen our secret sinnes shall condemne vs. many sinnes are cōmitted by men , which afterwards in processe of time be quite forgotten . others are cōmitted , which notwithstanding are not known , whether they be sins or no. and in doing the best duties we can , we offend often , & yet when we offend , we perceiue it not : and all these in the regenerate , through the mercie of god , are sinnes of toleration , in respect of particular repētance . the third kind of sinnes of toleration , are certain particular facts of men reprooued in scripture , and yet neuer punished . such was the fact of zipporah , in circūcising her child , in the presence of her husband , he beeing able to haue done it himselfe , and shee hauing no calling , to doe that which shee did . for though the hād of god was against him , yet was he not sick , ( as some would excuse the matter ) neither is there any such thing in the text : but it is rather to be thought , that she her selfe circūcised her sonne in hast , to preuent her husband : for the deede was done in some indignation , and shee cast the foreskin at his feete . and yet , because this fact was some manner of obedience , in that the thing was done which god required , ( though not in that manner that he required , ) god accepted the same , & staied his hād from killing moses . thus god accepted of achabs humilitie , though it were in hypocrisie , because it was a shew of obedience : and for that deferred a temporall punishment , till the daies of his posteritie . god sent lyons to destroy the assyrians , that dwelt in samatia , for their idolatry : yet 〈◊〉 soone as they had learned to feare the lord , after the manner of the god of israel , though they mingled the same with their own idolatrie , god for that halfe obedience , suffered them to dwell in peace . the sixt distinction of sinnes may be this . some are sinnes against god , some against men . this distinction is grounded vpon a place in samuel : if one man sinne against another , the iudge shall iudge it : but if a man sinne against the lord , who shall plead for him ? sinnes against god are such , as are directly and immediately committed against the maiestie of god. such are atheisme , idolatrie , blasphemie , petiurie , profanation of the sabbaoth , and all the breaches of the first table . sinnes against men , are iniuries , hurts , losses , and damages ; whereby our neighbour is , in his dignitie , life , chastitie , wealth , good name , or any other way iustly offended , or by vs hindred . and such actions must be considered two waies . first , as they are iniuries & hurts done vnto our neighbour : and secondly , as they are breaches of gods law , forbidding vs so to doe : and in this second respect they are called sinnes , because sinne is properly against god : and therefore by sinnes against men , we are to vnderstand , iniuries , losses , or damages done vnto them . in this sense , must that place in matthew be expounded : if thy brother sinne against thee , &c. the seauenth difference of sinnes , is noted by s. paul , where he saith , euery sinne that a man doth , is without the bodie : but he that commits fornication , sinneth against his owne bodie . in which place , sinnes are distinguished into those that are without the bodie , and those that are against a mans owne bodie . sinnes without the bodie , are such sinnes as a man committeth , his bodie being the instrument of the sinne , but not the thing abused . such are murther , theft , & drunkennesse : for in the committing of these sinnes , the bodie is but a helper , and onely a remote instrumentall cause , and the thing abused is without the bodie . for example : in drunkennes , the thing abused by the drunkard , is wine or strong drinke : in theft , another mans goods : in murther , the instrument whereby the fact is committed . the bodie indeede conferres his helpe to these things , but the iniurie is directed to the creatures of god , to the bodie and goods of our neighbour . and such are all sinnes , adulterie onely excepted . sinnes against the bodie are , those in which it selfe is , not onely the instrument , but the thing abused too . such a sinne is adulterie only , and those that are of that kind , properly against the bodie : first , because the bodie of the sinner , is both a furthering cause of the sinne , and also that thing which he abuseth against his owne selfe . secondly , by this offence , he doth not onely hinder , but loose the right , power , and proprietie of his bodie , in that he makes it the member of an harlot . and lastly , though other sinnes in their kind , doe bring a shame and dishonour vpon the bodie , yet there is none that sitteth so nigh , or leaueth a blot so deepely imprinted in it , as doth the sinne of vncleannes . the eight distinction of sinnes , is grounded vpon pauls exhortation to timothie : communicate not with other mens sinnes . sinnes are either other mens sinnes , or cōmunication with other mens sinnes . this distinction is the rather to be knowne and remembred , because it serues to extenuate or aggrauate sinnes committed . communication with sinne is done sundrie waies : first , by counsell : thus caiphas sinned when he gaue counsell to put christ to death : secondly , by commandement : so dauid sinned in the mu●tner of vrias . thirdly , by consent , or assistāce , rom. 1. 31. thus saul sinned in keeeping the garments of them that stoned steuen . act. 22. 20. fourthly , by prouocation : thus they sinne that prouoke others to sinne , and hereof paul speaketh when he saith , fathers must not prouoke their children to wrath . eph. 6. 4. fiftly , by negligence , when men are called to reprooue sinne , and doe not . sixtly , by flatterie , when men sooth vp others in sinne . seauenthly , by winking at sinnes , or passing them ouer by slight reproofe , eph. 5. 11. thus eli sinned in rebuking his sonnes , and thereby brought a temporall iudgement vpon himselfe , and his familie . 1. sam. 2. chap. and 4. eightly , by participation , eph. 5. 7. & thus they do sin , that are receiuers of theeues . ninthly , by defending another man in his sinne : for he that iustifieth the wicked , and condemneth the iust , euen they both are an abomination to the lord. the ninth distinction followeth . some mens sinnes ( saith paul ) are open before hand , some follow after . which place by some is expounded thus : some mens sinnes are kept secret , till the last iudgement , and some are reuealed in this life , before that day . this i thinke is a truth , but not the meaning of the text . for in the 23. verse the apostle spake of ordination , giuing charge to timothie , that he should not suddenly admit any into ecclesiasticall offices , least he did partake with their sinnes . now in this 24. verse , he rendereth a reason thereof , saying , some mens sinnes are open before hand : that is , some mens faults and wants are knowne , before their ordination to ecclesiasticall offices , and of such the church may know what to iudge and say . but some againe follow after , that is , they are not reuealed till after their ordination : and thus iudas his wickednes , did not appeare at the first , but was reuealed after he was called to be an apostle . and thus we see what be the differences of sinnes : touching all which , this must be held and remembred for a ground , that euery sinne , in what degree so euer it be , is mortall of it selfe : and no sinne is veniall in it owne nature . for the ●ages of euery sinne is death . rom. 6. 23. and , cursed is euery one , that continueth not in all things , that are written in the booke of the law , to doe them . gal. 3. 10. this ground must be holden against the church of rome : who in her case-diuinitie , vseth to pacifie the conscience , by teaching men , that sundrie of their sins be veniall . and though euery sinne of it selfe be mortall , yet all are not equally mortall : but some more , some lesse : because in sinne there be sundrie degrees , as hath beene in part shewed . againe , the same sinne may be encreased , or lessened , and consequently made more or lesse hainous , sundrie waies . first , by the circumstances , which are principally seauen . the first is , the subject or person sinning . thus the sin of a publike person , is more beinous , yea more mortall , then the sinne of a priuate man : because he is in eminent place , and his actions are more exemplarie and scandalous , then are the actions of inferiour men . the seruant , that knowes his masters will , if he doth it not , is the greater sinner , and shall endure a greater punishment , then he that neglectes the same vpon simple ignorance . matth. 10. 15. the minister and dispenser of the word , if he be vnfaithfull and vnprofitable , his offence , and consequently his punishment , is farre greater then other mens . matth. 5. 13. the second is , the obiect or partie which is offended : thus the iewes did more heinously sinne in crucifying christ the sonne of god , the lord of glorie , then did their fathers which persequuted and killed the prophets . the iniurie that is done vnto those whome god tenderly loueth , is farre more displeasing vnto him , thē if it were done to others . he that toucheth you ( saies the prophet , meaning the iewes his chosen & beloued people ) toucheth the apple of his eie . zach. 28. the man that deniseth mischiefe against his harmelesse brother that dwelleth peaceably by him , committeth a sinne most odious vnto god and man. prov. 3 29. psal. 7. 4. he that is called and conuerted vnto god and christ , and maketh not honest prouision for his owne , which are of his familie , is so notorious an offendour , that s. paul holds him a denier of the faith , and worse then an infidell . 1. tim. 5. 8. the person that shall raile vpon the iudge , or speake euill of the ruler of his people , is a greater transgressour of gods commandement , then he that reuileth , or abuseth an ordinarie man. exod. 22. 28. the third is the thing done in which the offence is committed . thus , to falsifie the word of god , and to prophane his worshippe and seruice , is much more abominable in his sight , then is the falsifying of the word of a man , or the abuse of humane lawes and ordinances . the hurting and indamaging of the person and life of our neighbour , is a more odious offence , then is the diminishing of his goods and outward estate : and the hurt that redoundeth by our default vnto his soule , is more offensiue euery way , then the wrong that is offered vnto his bodie . the fourth , is the place where it is done . according to this circumstance , if a man shall either speake or doe any thing , that comes vnder the name of a breach of pietie or iustice , in publike place , as in the congregation , in open court , or generall assembly , and that with publike and generall scandall : he is a greater offendour , then if he spake or did the same at home , in his house or closet . the fist is the end , in respect whereof , he that stealeth from another , that whereby he may satisfie his hunger , and saue his life , beeing driuen to extreame necessitie : offendeth in a lower and lesser degree , then the theefe that robbeth by the high way side , for this ende , to enrich himselfe by the losses of other men . the sixt is the manner how ? thus he that committeth vncleannesse in the outward act , doeth more grieuously sinne , and with greater scandall , then if he onely entertained an vncleane thought into his heart . and he that sinneth of set purpose and presumption , or of obstinate and resolued malice against god , hath proceeded vnto a higher degree of iniquitie , then if he had fallen vpon ignorance , infirmitie , or disordered and distempered affection . in like manner , the sinne of the iewes , in forcing pilate by their threatning tearmes , ( as that he was an enemie to caesar , &c. ) to the vniust condemnatiō of christ iesus , was in a higher degree , then the sinne of pilate himselfe , who yeilding vnto their importunitie , pronounced sentence against him , ioh. 19. 11. the last is the time , which also serues to aggrauate the sinne . for ordinarie disobedience in the time of grace , and wilfull neglect of gods calling , in the aboundance of meanes , is a great deale more damnable , then the cōmission of sin , in the daies of ignorāce and blindnesse , whē the like means are wanting . now from this doctrine of the increasing and lessening of sin in these respects , we may gather , that all sins are not alike or equall , as the stoicks of ancient times , and their followers haue falsely imagined . for it hath bin prooued at large , by induction of sundrie particulars , that there are degrees of sinnes , some lesser , some greater : some more offensiue and odious to god & man , some lesse . and that the circūstances of time , place , person , and manner of doing , doe serue to enlarge or extenuate the sinne committed . if it be here alleadged , that sin is nothing but the doing of that , which is vnlawfull to be done , and that this is equall in all men that sinne : and therfore by consequent , offences are equall . i answer , that in euery sinne , men must not consider the vnlawfulnesse thereof onely , but the reason why it should be vnlawfull : and that is properly , because it a breach of gods law , and repugnant to his will reuealed in his word . nowe there is no breach of a diuine law , but it is more or lesse repugnant vnto the will of the lawgiuer , god himselfe . and many transgressions , are more repugnant thereunto then fewer : for the more sin is increased , the more is the wrath of god inflamed against the sinner vpon his due desert ▪ if it be said again , that the nature of sinne stands onely in this , that the sinner makes an aberration from the scope , or marke that is set before him , and doth no more then passe the bondes of duty prescribed by god , and that all are alike in this respect ; the answer is , that it is a falshood to affirme , that he which makes the lesse aberration from the dutie commanded , is equall in offence to him that makes the greater . for the same sinne for substance , hath sundrie steppes and degrees , in respect whereof , one man becommeth a more heinous offender then another ; for example , in the seauenth commandement when god forbiddes the committing of adulterie , he forbiddeth three degrees of the same sinne ; to wit , adulterie of the heart , consisting of inordinate and vncleane affections ; adulterie of the tongue in corrupt , dishonest , and vnseemely speeches ; and the very act of vncleannesse and filthinesse committed by the bodie . nowe it cannot be said , that he which breakes this commandement onely in the first degree , is as great a transgressour , as he that hath proceeded to the second , and so to the third . and therefore it remaines for an vndoubred trueth , that sinnes committed against the law of god are not equall , but some lesser , some greater . the second way to aggrauate sinne , is by addition of sinne to sinne : and that is done sundry waies : first , by committing one sinne in the necke of another ; as dauid sinned , when he added murther to adulterie . secondly , by doubling and multiplying of sinne , that is , by falling often into the same sinne . thirdly , by lying in sinne without repentance . and here it must be remembred , that men of yeares liuing in the church , are not simply condemned for their particular sinnes ; but for their continuance and residence in them . sinnes committed make men worthie of damnation ; but liuing and abiding in them without repentance , is the thing that brings damnation . for as in the militant church , men are excommunicate , not so much for their offence , as for their obstinacie ; so shall it be in the church triumphant ; the kingdome of heauen shall be barred against men , not so much for their sinne committed , as for their lying therein without repentance . and this is the manner of gods dealing with those that haue liued within the precincts of the church ; they shall be condemned for the very want of true faith and repentance . this should admonish euery one of vs , to take heed , least we lie in any sin● and that beeing any way ouertaken , we should speedily repent , least we aggrauate our sinne by continuance therein , and so bring vpon our selues swift damnation . thirdly , the same sinne is made greater or lesser , 4. waies : according to the number of degrees in the committing of a sinne , noted by s. iames , temptation conception , birth , and perfection . actuall sinne in the first degree of tentation is , when the minde vpon some sudden motion , is drawne away to thinke euill , and withall is tick led with some delight therein . for a bad motiō cast into the minde , by the flesh and the deuill , is like vnto the baite cast into the water , that allureth and delighteth the fish , and causeth it to bite . sinne in conception is , when with the delight of the minde , there goes consent of will to doe the euill thought on . sinne in birth is , when it comes forth into action or execution . sinne in perfection , when men are growne to a custome and habit in sinne , vpon long practise . for the often committing of one and the same sinne , leaues an euill impression in the heart , that is , a strong or violent inclination , to that or any other euill , as hath bin taught before . and sinne thus made perfect , brings forth death : for custome in sinning , brings hardnes of heart : hardnes of heart , impenitencie : and impenitencie , cōdemnation . now of these degrees , the first is the least , and the last is the greatest . one and the same sinne is lesser in tentation , then in conception : and les●e in conception , then in birth : and greater in perfection , then in all the former . sundry other distinctions there are of sinnes as namely , that the maine sinnes of the first table , are greater then the maine sinnes of the second table . and yet the maine sinnes of the second , are greater then the breach of ceremoniall duties , against the first table . but this which hath beene said shall suffice . the vse of this doctrine is manifold . first , by it we learne , what the heart of man is by nature : namely , a corrupt and vncleane fountaine , out of which issueth in the course of this life , the streams of corruptions infinite in number , noysome in qualities , hainous in degrees , dāgerous in effects . for from thence doe flow , all the differences of sins before named , with their seuerall branches , and infinit many more , that cannot be rehearsed . this must mooue vs humbly to sue vnto god , & earnestly to intreat him , to wash vs throughly from our wickednes , & clense vs frō our sins : yea to purge and to rinse the fountaine thereof , our vncleane and polluted hearts . and when by gods mercy in christ , apprehēded by faith , our hearts shal be purified , then to set watch & ward ouer them ▪ and to keep them with all diligence . secondly it teacheth vs , that miserable mortall man , is not guiltie of one or more sins , but of many & sundrie corruptions , both of heart and life . who can vnderstād his faults ? saith dauid . now the alowāce of sin being death by gods ordināce , & god being iustice it selfe : answerably to the number of our offences , must we needs be lyable to many punishments , yea to death it selfe , both of the bodie and of the soule . this beeing our wofull estate , litle cause is there , that any man should thinke himselfe to be in good case , or presume of gods mercie in regard of the small number of his sinnes . and much lesse cause hath he , falsely to imagine with the popish sort , that he can merit the fauour of god by any worke done by him , aboue that which the law requireth ; considering that it is impossible for him to knowe either the number , or the nature , or the measure of his sinnes . lastly , the consideration of this point , must be a barre to keepe vs in , that we be not too secure or presumptuous of our owne estate : for as much as we learne out of the word of god , that in respect of the multitude of our corruptions , this our life is full of much euill , and many difficulties , that we haue whole armies of enemies to encounter withall , not only out of vs in the world abroad , but within vs , lurking euen in our owne flesh . and vpon this consideration , that we should be at continuall defiance with them , vsing all holy meanes to get the victorie ouer them , by the daily exercises of inuocation and repentance , and by a continuall practise of new obedience , vnto all the lawes and commandements of god , according to the measure of grace receiued . and so much of the third ground . the fourth and last ground , is touching the subiection & power of conscience . conscience is a knowledge ioyned with a knowledge . for by conscience we knowe what we know ; and by it we knowe that thing of our selues which god knoweth of vs. the naturall condition of euery mans conscience is this ; that it is placed in the middle betweene man and god , vnder god and aboue man. and this naturall condition hath two parts : the one is the subiection of conscience to god and his word ; the second is a power whereby the conscience is ouer the man to vrge and binde him . of the first , we haue this rule , that god alone by his word doeth onely binde conscience properly : for he is the onely lord of the conscience , which created it , and gouerns it . he againe is the onely lawe-giuer , that hath power to saue or destroy the soule , for the keeping and breaking of his lawes . iam. 4. 12. againe , mans conscience is knowne to none but to god , and it is he onely that giues libertie to the conscience , in regard of his owne lawes . vpon this it followeth , that no mans commandement or lawe can of it selfe , and by it owne soueraigne power binde conscience , but doeth it onely by the authoritie and vertue of the written word of god , or some part thereof . nowe the power of conscience appeares in pauls rule : whatsoeuer is not of faith , that is , whatsoeuer man doeth , whereof he is not certainly perswaded in iudgement and conscience , out of gods word , it is sinne . more plainely : a thing may be said , not to be done of faith two waies . first , when it is done , with a doubting and vnresolued conscience , as in those that are weake in knowledg . of which sort were some in the primitiue church , who notwithstanding they heard of the doct●ine of christian libertie , yet they were of opinion , that after christs ascension , there was a difference to be made of meats , and therevpon thought , they might not eat of some kind of meats . suppose now , that these persons ( by accident ) should haue bin drawne to eate swines flesh , which themselues had holden a thing forbidden ▪ these men vpon this very fact haue sinned , because that which they did , was vpon an vnresolued conscience . secondly , when a thing is done vpon an erronious conscience , it is done not of faith , and therefore a sinne . the reason is , because the conscience , though it erre and be deceiued , yet it bindeth so sarre forth , as that if a man iudge a thing to be euill , either simply or in some respect , ( though falsely ) and yet afterward doeth it , he hath sinned and offended the maiestie of god , as much as in him lie●h . thus much touching the preambles , or groundes of this doctrine . nowe it remaineth that we come to the questions of conscience . these questions may be fitly deuided , according to the matter or subiect of them , which is man. now as man is considered diuers waies , that is to say , either apart by himselfe , or as he standes in relation to another , and is a member of a societie : so the questions of conscience are to be distinguished , some concerning man simply considered by himselfe : some againe , as he stands in relation to another . mā stādeth in a twofold relatiō : to god , or to mā . as he stāds in relatiō to man , he is a part of a bodie , and a member of some societie . nowe the questions that concerne him , as a member of a societie , are of three sorts , according to the three distinct kinds of societies . for euery mā is either a member of a family , or of the church , or of the cōmonwealth ▪ and answerably , some questiōs concerne man as a member of a family : some as he is a mēber of the church : some as he is a member of the commonwealth . in a word therfore , all questiōs touching mā , may be reduced to 3. generall heads . the first wherof is , concerning man simply considered as he is a man. the secōd , touching man as he stāds in relatiō to god. the third , concerning him as he is a member of one of the three societies , that is , either of the family , or of the church , or of the commonwealth . qvestions of the first sort , as man is a christian , are especially three . the first : what a man must doe , that he may come into the fauour of god and be saued ? the second , howe he may be assured in conscience of his owne saluation ? the third , howe he may recouer himselfe , when he is distressed or fallen ? i. question . what must a man doe , that he may come into gods fauour , and be saued ? for answer to this question , some ground must be laid down before hand . for it is to be considered , and remembred in the first place , how and by what meanes , god that saueth brings a man to saluation . in the working and effecting of our saluation , there are two speciall works of god : the giuing of the first grace , and after that the giuing of the second . the former of these two workes , hath x. seuerall actions . i. god giues man the outward meanes of saluation , specially the ministerie of the word : and with it , he sends some outward crosse , to breake and subdue the stubbernnesse of our nature , that it may be made plyeable to the will of god. ii. this done , god brings the minde of man to a consideration of the lawe , and therein generally to see what is good , and what is euill , what is sinne , and what is not sinne . iii. vpon a serious consideration of the law , he makes a man particularly to see and know , his own peculiar and proper sinnes . iv. vpon the sight of sinne , he smites the heart with the spirit of feare , whereby when man seeth his sinnes , he makes him to feare punishment and hell , and to dispaire of saluation , in regard of any thing in himselfe . now these foure actions , are indeed no fruits of grace , but are onely workes of preparation going before grace ; the other actions which follow , are effects of grace . v. the fift action of grace therefore is , to stirre vp the minde to a serious consideration , of the promise of saluation propounded and published in the gospel . vi. after this , the sixt is , to kindle in the heart some seeds ot sparkes of faith , that is , a will and desire to beleeue , and grace to striue against doubting and dispaire . nowe at the same instant , when god beginnes to kindle in the heart , any sparkes of faith , then also he iustifies the sinner , and withall beginnes the worke of sanctification . vii . then , so soone as faith is put into the heart , there is presently a combate : for it fighteth with doubting , dispaire , and distrust . and in this combate , faith shews it selfe , by seruent , constant , and earnest inuocation for pardon : and after inuocation followes a strength & preuailing of this desire . viii . furthermore , god in mercie quiets and setles the conscience , as touching the saluation of the soule , and the promise of life , whereupon it resteth and staieth it selfe . ix . next after this setled assurance , & perswasion of mercie , followes a stirring vp of the heart to euangelicall sorrow , according to god , that is , a griefe for sinne , because it is sinne , and because god is offended : and then the lord workes repentance , whereby the sanctified heart turnes it selfe vnto him . and though this repentance be one of the last in order , yet it shewes it selfe first : as when a candle is brought into a roome , we first see the light before wee see the candle , and yet the candle must needes be , before light can be . x. lastly , god giues a man grace to endeauour , to obey his commandements by a newe obedience . and by these degrees , doeth the lord giue the first grace . the second worke of god tending to saluation , is to giue the second grace : which is nothing else , but the continuance of the first worke begun , that a man may perseuere in grace to the ende . now then to come the answer ; the holy ghost hath propounded to vs , this question of conscience , together with the resolution thereof , in these examples following . the men that were at peters sermon , beeing touched with the sense of their owne miserie , vpon the doctrine which had beene deliuered , as the holy ghost saies , were pricked in their hearts , and cried one to another : men and brethren what shall we doe ? peter mooued by the spirit of god answers them , repent and bee baptized , for the remission of your sinnes . the like was the case of the iayler , who , after that the stubbernnesse of his heart was beaten downe , by feare of the departure of the prisoners , he came trembling , and fell downe before paul and silas , and mooued this question vnto them ; sirs , vvhat must i doe to bee saued ? to whome they gaue answere , beleeue in the lord iesus , and thou shalt be saued , and thine houshold . the young man in the gospell sues to christ , and askes him , what shall i doe to be saued ? christ answers him . keepe the commandements . when he replied that he had kept them from his youth , christ tells him , that he must goe yet further , and sell all that he hath , and giue to the poore . and iohn tells the scribes and pharises , who came vnto his baptisme , and confessed their sinnes , that if they would flie from the wrath to come , they must repent , and bring forth fruits worthie a mendement of life . i answer then out of all these places , that he that would stand in the fauour of god and be saued , must doe foure things ; first humble himselfe before god : secondly , beleeue in christ : thirdly , repent of his sinnes : fourthly , performe newe obedience vnto god. for the first . humiliation is indeede a fruite of faith : yet i put it in place before faith , because in practise it is first . faith lieth hid in the heart , and the first effect wherein it appeares , is the abasing and humbling of our selues . and here we are further to consider three points : first , wherein stands humiliation : secondly , the excellencie of it : thirdly , the questions of conscience that concerne it . touching the first point , humiliation stands in the practise of three things . the first is , a sorrow of heart , whereby the sinner is displeased with himselfe , and ashamed in respect of his sins . the second is , a confession to god , wherein also three things are to be done : first , to acknowledge all our maine sinnes originall and actuall : secondly , to acknowledge our guiltinesse before god : thirdly , to acknowledge our iust damnation for sinne . the third thing in humiliation , is supplication made to god for mercie , as earnestly as in a matter of life and death : and of these three things we haue in scripture the examples of ezra , daniel , and the prodigall sonne . ezra 9. dan. 9. luk. 15. the second point is , the excellencie of humiliation , which stands in this , that it hath the promises of life eternall annexed to it , esa. 57. 15. i dwell in the high and holy place : with him also that is of a contrite and humble spirit , to reuiue the spirit of the humble , and to giue life to them that are of a contrite heart . psal. 51. 17. a contrite and a broken heart , o god , thou wilt not despise . prou. 28. 13. he that hideth his sinnes shall not prosper : but he that confesseth and forsaketh them shall finde mercie . 1. ioh. 1. 9. if we acknowledge our sinnes , he is faithfull and iust , to forgiue vs our sinnes , and to clense vs from all vnrighteousnesse . by all these and many other places , it is manifest , that in the very instant , whē a sinner begins , truly in heart and conscience to humble himselfe , he is then entred into the state of saluation . so soone as dauid said , i haue sinned , nathan pronounceth in the name of the lord , that his sinnes were put away . and dauid himselfe saith , alluding to the former place , i said i will confesse my sinne , and loe , thou forga●est the wickednesse of my sinne . when the prodigall sonne had but said , i will goe to my father , &c. euen then , before he humbled himselfe , his father meetes him , and receiues him . the third point , is touching the questions of conscience , concerning humiliatiō , all which may be reduced to foure principall cases . i. case . what if it fall out , that a man in humbling himselfe , cannot call to minde either all , or the most of his sinnes ? i answer ; a particular humiliation indeed is required , for maine and known sins : but yet there are two cases , wherein generall repentance , will be accepted of god for vnknown sinnes . one is , when a man hath searched himselfe diligently , and by a serious examination , passed through all the commandements of god , and yet after such examination and search made , cannot call to remembrance his particular offences ; then the generall repentance is accepted . for this is answerable to the practise of dauid , who after long search , when he could not attaine to the knowledge of his par●icular slippes , then he addresseth himselfe to a generall humiliation , saying , who knoweth the errours of this life ? clense me lord from my secret faults : and vpon this , he was no doubt accepted . againe , when a man humbleth himselfe , and yet is preuented by the time , so as he cannot search his heart and life , as he would : his generall repentance will be taken and accepted of god. the truth hereof appeares in the theife vpon the crosse , who hauing no time to search himselfe , made no speciall humiliation , yet vpon his generall confession he was accepted . now the ground of this doctrine is this ; he that truely repents himselfe of one sinne , in this case when he is preuented : is , as if he repented of all . ii. case . what must a man doe , that finds himselfe hard hearted , and of a dead spirit , so as he cannot humble himselfe as he would ? answ. such persons , if they humble themselues , they must be content with that grace which they haue receiued . for if thou be grieued truely and vnfainedly for this , that thou canst not be grieued , thy humiliation shall be accepted , for that which paul saith of almes , may be truely said in this case , that if there be a readie minde , a man shall be accepted , according to that he hath , and not according to that he hath not . iii. case . whether the party , that is more grieued for losse of his friend , then for offence of god by his sinne , doeth or can truely humble himselfe ? answ. a man may haue a greater griefe for an earthly losse , then for the other , and yet be truely grieued for his sinnes too . the reason is , because that is a bodily , naturall , and sensible losse , and accordingly sorrow for it is naturall . now the sorrow for the offending of god , is no sensible thing , but supernaturall and spirituall ; and sensible things doe more affect the minde , then the other . dauid did notably humble himselfe for his sinnes , and he did exceedingly mourne for the losse of his sonne absolom , yea and more too then for his sinnes , would god i had died for thee absolom , o absolom my sonne , my sonne , &c. againe i answer , that the sorrow of the minde , must be measured by the intention of the affection , and by the estimation of the thing for which we sorrow . now sorrow for sinne , though it be lesse in respect of the intentiō therof ▪ yet is it greater in respect of the estimation of the minde , because they which truly mourne for their sinnes , grieue for the offence of god , as the greatest euill of all ; and for the losse of the fauo●● of god , as for losse of the most excelle●t & pre●ious thing in the world . iv. case . whether it be necessarie in humiliation , that the heart should be smitten with a sensible sorrowe ? answer . i. in sorrow for sinne , there are two things : first , to be displeased for our sinnes ; secondly , to haue a bodily moouing of the heart , which causeth crying and teares . the former of these is necessarie , namely in heart , to be deepely displeased with our selues : the latter is not simply necessarie , though it be commendable in whomsoeuer it is , if it be in truth ; for lydia had the first but not the secōd . ii. it falleth out oftentimes , that the greatnesse of the griefe , taketh away the sensible paine , and causeth a nummednesse of the heart , so that the partie grieueth not . iii. sometimes the complexion will not affoard teares : & in such there may be true humiliation , though with drie cheekes . the second thing to be done for the attaining of gods fauour , and consequently of saluation , is to beleeue in christ. in the practise of a christian life , the duties of humiliation and faith cannot be seuered , yet for doctrines sake , i distinguish them . in faith there are two things required , and to be performed on our behalfe . first , to know the points of religion , and namely the summe of the gospell , especially the promise of righteousnesse and life eternall by christ. secondly , to apply the promise , and withall the thing promised , which is christ , vnto our selues ▪ and this is done , when a man vpon the commandement of god , sets downe this with himselfe , that christ and his merits belong vnto him in particular , and that christ is his wisdome , iustification , sanctification , and redemption . this doctrine is plaine out of the sixt of iohn : for christ is there propounded vnto vs , as the bread and the water of life . therefore faith must not be idle in the braine , but it must take christ and apply him vnto the soule and conscience , euen as meate is eaten . the questions of conscience touching faith are these . first , howe we may truely apply christ , with all his benefits vnto our selues . for wicked men apply christ vnto themselues falsely , in presumption , but fewe doe it truely , as they ought to doe . i answer , that this may be done , we must remember to doe two things . first , lay downe a foundation of this action , and then practise vpon it . our foundation must be laid in the word , or else we shall faile in our application , and it consists of two principles . the one is : as god giues a promise of life eternall by christ , so he giues commandement , that euery one in particular , should apply the promise to himselfe . the next is , that the ministerie of the word , is an ordinarie meanes , wherein god doeth offer , and apply christ with all his benefits to the hearers , as if he called them by their names : peter , iohn , cornelius , beleeue in christ and thou shalt be saued . when we haue rightly considered of our foundation : the second thing is , to practise vpon it , and that is , to giue our selues to the exercises of faith and repentance ; which stand in meditation of the word , and praier for mercie and pardon : and when this is done , then god giues the sense and increase of his grace . vvhen lydia was hearing the sermon of paul , then god opened her heart , act. 16. 12. secondly , it is demaunded : when faith beginnes to breed in the heart , and when a man beginnes to beleeue in christ ? answer . vvhen he beginnes to be touched in conscience for his owne sinnes , and withall hungers and thirsts after christ , and his righteousnesse , then beginneth faith . the reason is plaine . as faith is renewed , so it is begunne , but it is renewed when a man is touched in conscience for his sinnes , and beginnes a new to hunger after christ : therefore when these things first shew themselues , then faith first begins . for these were the things that were in dauid , when he renewed his repentance . the third dutie necessarie to saluation is repentance . in which , two things are to be cōsidered ▪ the beginning , namely , a godly sorrow 2. cor. 7. and vpon this sorrowe a change. in sorrowe we consider , first , the nature of it ; secondly the properties of it . touching the nature of sorrow , it is either inward or outward . the inward sorrow , is when a man is displeased with himselfe for his sinnes . the outward , when the heart declares the griefe thereof by teares , or such like signes . and sorrow in this case , called a godly sorrow , is more to be esteemed by the first of these , then by the second . the propertie of this sorrow , is to make vs to be displeased with our selues , for our sinnes directly , because they are sins , & doe displease god. if there were no iudge , no hell , or death , yet we must be grieued because we haue offended , so mercifull a god and louing father . and as godly sorrowe will make vs thus to doe , so is it the next cause of repentance , and by this is repentance discerned . the next thing in repentance is , the change of the minde and whole man in affection , life & conuersation . and this standeth in a constant purpose of the mind , and resolution of the heart , not to sinne , but in euery thing to doe the will of god. hereupon paul exhorteth them , to whome he wrote , to continue in the loue of god , and in the obedience of his word . barnabas when he came to a●tioch , and had seene the grace of god , was glad , and exhorted all , that with purpose of heart they should cleaue vnto god , or continue with the lord. so the prophet ezekiel saith , if the wicked will turne from all his sinnes , and keepe all my statutes , and doe that which is lawfull and right , he shall surely liue and shall not die . in this purpose stands the very nature of repentance , and it must be ioyned with humiliation and faith , as a third thing availeable to saluation , and not to be seuered frō them . for a man in shew may haue many good things : as for exāple , he may be hūbled , & seeme to haue some strength of faith ; yet if there be in the said man , a want of this purpose & resolutiō not to sinne , the other are but dead things , & vnprofitable , and for all them , he may come to eternall destruction . furthermore , we must distinguish this kind of purpose , from the minde and purpose of carnall men , theeues , drunkards , harlots , vsurers ; for they will confesse their sins , and be sory for them , yea and shed some teares , wishing they had neuer sinned as they haue . in these men , indeede there is a wishing will for the time , but no setled purpose . and it is a propertie of nature to auoid euill , but to haue a constant resolution of not sinning , is a gift of grace ; and for this , it is , that we must labour , otherwise our repentance , is no true and sound repentance . the fourth & last dutie , is to performe newe obedience vnto god in our life and conuersation . in this newe obedience , three things are required . first , it must be a fruit of the spirit of christ in vs , for when we doe any good thing , it is christ that doeth ' it in vs. paul saith , that good which i doe , i doe it not , but christ that dwelleth in me . secondly , this new obedience must be , the keeping of euery commandement of god. for as saint iames saith , he that breaks one commandement , is guiltie of all : that is , he that doeth willingly and wittingly breake any commandement , and makes not conscience of some one , maketh not conscience of any , and before god he is as guiltie of all , as if he had broken all . thirdly , in newe obedience , the whole man must endeauour , to keepe the whole law in his minde , will , affections , and all the faculties of soule and bodie . as it is said of iosiah , that he turned to god , according to all the lawes of moses , with all his heart . there are yet three other things required in him , that must performe new obedience : first , he must not liue in the practise of any outward sinne . secondly , there must be an inward resisting and restraining , of the corruption of our nature , and of our hearts , that we may truely obey god , by the grace of the spirit of god. the heart of ioseph was readie prest , to resist the euill request of potiphars wife . and dauid staid his affection from revenging himselfe vpon shemei , when he cursed him . thirdly , he must stirre vp and exercise the inward man , by all spirituall motions of faith , ioy , loue , hop eand the praise of god. here a necessarie question is mooued . cōsidering that all good workes , are the fruits of a regenerate person , & are contained vnder newe obedience ▪ how a man may doe a good worke , that may be accepted of god , & please him ? for resolutiō wherof , it is to be carefully remēbred , that to the doing of a good worke , sundrie things are required : wherof , some in nature do goe before the worke to be done , some doe accompany the doing thereof , and some againe doe followe the worke , being required to be done , when the worke is done . before the worke , there goes reconciliation : for the person must be reconciled vnto god in christ , and be pleasing to him : for if the person of the worker doe not please god , the worke it selfe cannot ; neither are workes of what dignitie soeuer , to be esteemed by the shevv , and outvvard appearance of them , but by the mind and condition of the doer . againe , before vve doe any good vvorke , vve must by praier lift vp our hearts vnto god , and desire him to inable vs by his spirit to doe it , & to guid vs by the same , in the action , vvhich vve are about to doe . this did the prophet dauid oftentimes , as vve may read in the psalmes , but especially in psal. 143. 10. when he saith ; teach me to doe thy will o god , for thou art my god , let thy good spirit lead me , vnto the land of righteousnesse . in the doing of the worke , we are to consider two things ; the matter , & the manner or forme of doing it . for the matter , it must be a worke commanded in the word of god. christ saith of the pharises , that they worshipped him in vaine , teaching for doctrines , the commandements of men . he therefore that will doe a worke , tending to the worshippe of god , must doe that which god commandeth . and here we must remember , that a thing indifferent in the case of off●nce , comes vnder a commandement of the morall lawe . to which purpose paul saith , if eating flesh will offend my brother , i will eate no flesh while the world standeth ; his meaning is , that though his eating of flesh , was a thing indifferēt in it selfe : yet in case of offence , his minde was to abstaine from it , as much as from the breach of the law of god againe , if an action indifferent , comes within the case , of furthering the good of the common wealth , or church , it ceaseth to be indifferent , and comes vnder commandement ; and so all kind of callings and their workes , though neuer so base , may be the matter of good workes . now for the forme of the worke , there must be first a generall faith , whereby we must be perswaded that the thing to be done , may lawfully be done ; for , what soeuer is not of faith , is sinne . secondly , a particular or iustifying faith , which purifieth the heart , and maketh it fit to bring forth a good worke : for it giues a beginning to the worke , & also couers the wants and defects thereof , by apprehending and applying vnto vs , christ and his merits . thirdly , it must be done in obedience ; for knowing the thing to be do●e , to be commanded of god , we must haue a minde and intention , to obey god in the thing we doe . it will be here demanded , seeing workes must be done in obedience , how , and to what part of the word we must direct our obedience ? i answer : to the law , but howe ? not considered in his rigour , but as it is qualified , mollified , and tempered by the gospel : for according to the rigour of the lawe , which commandes perfect obedience , no man can possibly doe a good worke . furthermore , the ends of a good worke are manifold : first , the honour and glory of god. whether ye eate or drinke ▪ or what soeuer ye doe , doe all to the glory of god. secondly , the testification of our thankefulnes vnto god , that hath redeemed vs by christ. the third is , to edifie our neighbour , and to further him in the way to life euerlasting . the fourth is to exercise & confirme our faith and repentance , both which be much strengthned , by the practise of good workes . fiftly , that we may escape the punnishment of sinne , the destruction of the wicked : and obtaine the reward of the righteous , life euerlasting . sixtly , that we may be answerable to our calling , in dooing the duties thereof , and in walking as children of light , redeemed by christ iesus . seuenthly , that we may pay the debt , which we owe vnto god. for we are debters to him in sundry regardes ; as we are his creatures : as we are his seruants : as we are his children : in a word , as we are redeemed by christ , and our whole debt is , our duty of praise and thanksgeuing . after the worke is done , then comes the acception of it . god acceptes of our workes diuers waies . first , in that he pardoneth the fault which comes from vs , and secondly , in that he approoues his owne good worke in vs. we then after we haue done the worke , must humble our selues , and intreat the lord to pardon the wantes of our workes , & say with dauid , lord enter not into iudgement with thy seruant : and with daniel , lord vnto vs belongeth open shame & cōfusion , but to thee righteousnes , compassion , and forgiuenes . and the reason is plaine , because in vs there is no goodnesse , no holines , no righteousnes , nor any thing that may present vs acceptable in his sight : and for this cause paul saith , i know nothing by my selfe , yet am i not thereby iustified . great reason then , that we should humble our selues before god , for our wants , and pray vnto him , that he will in mercie accept our indeauour , and confirme the good worke begunne in vs , by his holy spirit . ii. question . the next generall question touching man as he is a christian is , how a man may be in conscience assured , of his owne saluation ? for answer to this question , diuers places of scripture are to be skanned ; wherein this case of conscience , is fully answered and resolued . the first place is rom. 8. 16. and the spirit of god testifieth together with our spirits , that we are the sonnes of god. in these words are two testimonies of our adoption set downe ; the spirit of god dwelling in vs , & testifying vnto vs , that we are gods children : and our spirit , that is , our conscience , sanctified and renewed by the holy ghost . here put the case , that the testimonie of the spirit be wanting : then i answer , that the other testimonie , the sanctification of the heart , will suffice to assure vs. vve know it sufficiētly to be true , and not painted fire , if there be heare , though there be no flame . put the case againe , that the testimonie of the spirit be wanting , and our sanctification be vncertaine vnto vs , how then may we be assured ? the answer is , that we must then haue recourse to the first beginnings , and motions of sanctification , which are these . first , to feele our inward corruptions . secondly , to be displeased with our selues for them . thirdly , to begin to hate sinne . fourthly , to grieue so oft as we fall and offend god. fiftly , to auoid the occasions of sinne . sixtly , to endeauour to doe our dutie , and to vse good meanes . seuenthly , to desire to sinne no more . and lastly , to pray to god for his grace . where these and the like motions are , there is the spirit of god , whence they proceede : and sanctification is begunne . one apple is sufficient to manifest the life of the tree , and one good and constant motion of grace , is sufficient to manifest sanctification . againe , it may be demaunded , what must be done , if both be wanting ? answ. men must not dispaire , but vse good meanes , and in time they shall be assured . the second place is , the 15. psalme . in the first verse whereof , this question is propounded , namely , vvho of all the mēbers of the church , shall haue his habitation in heauen ? the answer is made in the verses following : and in the second verse , he sets downe three generall notes of the said person . one is , to walke vprightly in sinceritie , approouing his heart and life to god : the secōd is , to deale iustly in all his doings : the third is for speech , to speake the truth from the heart ; without guile or flatterie . and because we are easily deceiued in generall signes , in the 3 , 4 , and 5. verses , there are set downe seauen more euident and sensible notes of sinceritie , iustice and trueth . one is in speech , not to take vp or carrie abroad , false reports and slanders . the second is , in our dealings not to doe wrong to our neighbour , more then to our selues . the third is in our companie , to contemne wicked persons worthy to be contemned . the fourth is in our estimation we haue of others , & that is , to honour thē that feare god. the fift is in our wordes , to sweare and not to change : that is , to make conscience of our word and promise , especially if it be confirmed by oath . the sixt is in taking of gaine , not to giue money to vsurie , that is , not to take increase for bare lending , and to lend freely to the poore . the last is , to giue testimonie without briberie or partialitie . in the fift verse , is added a reason of the answer : he that in his indeauour doeth all these things , shall neuer be mooued , that is , cut off frō the church as an hypocrite . the third place of scripture , is the first epistle of iohn : the principall scope whereof , is to giue a full resolution to the conscience of man , touching the certainty of his saluation . and the principall grounds of assurance , which are there laid down , may be reduced to three heads . the first is this . he that hath communion or fellowship with god in christ , may be vndoubtedly assured of his saluation . this conclusion is propounded , chap. 1. v. 3. 4. where the apostle tels the church , that the end of the preaching of the gospel vnto them was , that they might haue fellowship , not onely mutually among themselues , but also with god the father , and with his son iesus christ. and further , that hauing both knowledge , and assurance of this heauenly communion , to be begun in this life , and perfected in the life to come , their ioy might be full . that is , they might thence reape , matter of true ioy and sound comfort , vnto their soules and consciences . now whereas it might be haply demaunded by some beleeuers , how they should come to this assurance ? s. iohn answers in this epistle , that the certainty thereof may be gathered by foure infallible notes . the first is remissiō of sins . for though god be in himselfe , most holy and pure , and no mortall man , being vncleane & polluted by sinne , can haue fellowship with him : yet god hath shewed his mercy , to those that beleue in him , and hath accepted of the blood of iesus christ his sonne , whereby they are clensed from all their corruptiōs , v. 7. if here it be asked , how this pardon and forgiuenes may be known ? it is answered , by two signes . one is hūble & heartie confession of our sins vnto god ; for so saith the apostle , if we confesse our sins , he is faithfull and iust to forgiue vs our sins , and to clense vs from all iniquitie , v. 9. the other is the pacified conscience ; for being iustified by faith we haue peace with god : and , if our heart condemne vs not : that is , if our conscience in respect of sinne doth not accuse vs , then haue we boldnesse towards god , chap. 3. v. 21. the secōd note of fellowship with god , is the sanctifying spirit , whereby we are renewed in holines and righteousnes : hereby we know that he abideth in vs , euen by the spirit which he hath giuen vs , chap. 3. v. 24. the third is , holines & vprightnes of heart & life . to this end the apostle saith , if we say that we haue fellowship with him , and walke in darknes , we lie & doe not truely : but if we walke in the light , as he is in the light , we haue fellowship one with another , &c. chap. 1. 6. 7. the fourth is , perseuerāce in the knowledge and obedience of the gospel . so the same apostle exhorteth the church : let therfore abide in you that same doctrine cōcerning christ , which ye haue heard from the beginning . if that which ye haue heard from the beginning , remaine in you , that is , if ye beleeue and obey it ; you also shall continue in the same , and in the father . chap. 2. 24. the second ground . he that is the adopted sonne of god , shall vndoubtedly be saued . this point the apostle plainely declareth , when he saith : beloued now are we the sonnes of god. — and we knowe , that is , we are vndoubtedly assured by faith , that when christ shal appeare in glory , we shal be like vnto him , for we shall see him as he is . that the latter part of these words , is thus to be expounded , i gather out of chap. 2. 28. as also by comparing this text with that of s. paul , where he saith , when christ which is our life shall appeare , then shall we also appeare with him in glory . and againe , if we be sonnes , we are also heires , euen the heires of god , and heires annexed with christ , if so be that we suffer with him , that we may also be glorified with him . nowe put the case , that the conscience of the beleeuer , will not rest in this , but desires to be further resolued , touching the certainetie of his adoption ? then i answer , that he must haue recourse vnto the signes , whereby a sonne of god may be discerned from a child of the deuill : and these are principally three . first is , truely to beleeue in the name of the sonne of god : for those that haue god for their father , are made the sonnes of god , by faith in iesus christ. and this faith shewes it selfe by obedience . for hereby we are sure that we knowe christ , that is , that we beleeue in him , and apply him with all his benefits vnto our soules , if we keepe his commandements . nay further , he that saies , i knowe him , and keepes not his commandements , is a liar , and the trueth is not in him , chap. 2 , 3 , 4. the second signe is , a heartie desire , and earnest indeauour to be clensed of his corruptions . euery sonne of god that hath this hope , purifieth himselfe , euen as christ is pure , chap. 3. vers . 3. the third is , the loue of a christian , because he is a christian : for hereby saies the apostle , are the children of god known from the children of the deuill : because the sonnes of satan doe hate their brethren , ( as cain did his brother abel ) euen for the good workes which they doe . on the other side , gods adopted sonnes , may hereby know themselues to be translated from death to life , because they loue the brethren , chap. 3. 10 , 11 , 12 , &c. the third ground . they that are assured , of the loue of god to them in particular , may also be certainely assured of their owne saluation . this doctrine followes necessarily vpon the apostles words , chap. 4. v. 9. for those whome god hath loued from all eternitie , to them he hath manifested his loue , by sending his onely begotten sonne into the world , that they might liue through him eternally . but howe may a man be assured of gods speciall loue and fauour ? the same apostle answers , by two notes ; the first is the loue of our brethren : and that according to gods commandement , wherein it is commanded , that he that loues god , should loue his brother also 4. 21. andif any man say , i loue god , and hate his brother , be is a liar . for howe can he that loueth not his brother , whome he hath seene , loue god whome he hath not seene ? 4. 20. nowe that a man deceiue not himselfe in the loue of his brother ; saint iohn giues three rules : one , that christian brotherly loue , should not be , for outward respects or considerations , but principally , because they are the sonnes of god , and members of christ : euery one that loueth him which did beget : that is god the father , loueth him also which is begotten of him . 5. 1. another is , that it must not be outward , in shew onely , but inward in the heart . let vs not loue in word or in tongue onely , but in deede and in trueth . 3. 18. lastly , that it be not onely in time of prosperitie , but vvhen hee stands in most neede of our loue . for whosoeuer hath this worlds good , and seeth his brother haue neede , and shutteth vp the bovvels of compassion from him , howe dvvelieth the loue of god in him ? 3. 17. the second note of gods loue vnto vs is , our loue of god . for those whome god loueth in christ , to them hee giues his grace , to loue him againe : and this louing of him againe , is an euident token of that loue , wherewith he loueth them . so saith the apostle , we loue him , because hee loued vs first , 4. 19. if it be demaunded , howe a man may be assured that he loueth god ? the answer is , hee may knowe it by two things ; first by his conformitie to him in holinesse . the child that loues his father , will be willing to tread in the steppes of his father : and so in like manner , he that loueth god , will indeauour euen as hee is , so to be in this world . 4. 17. but howe is that ? not in equalitie and perfection , but in similitude and conformitie , striuing to be holy , as he is holy , and indeauouring to doe his will in all things . secondly , by the vveaning of his affection from the things of this world , yea from all pleasures and delights of this present life , so farre forth , as they are seuered from the feare , and loue of god , loue not this vvorld , nor the things that are in the world : if any man loue this world , the loue of the father is not in him . 2. 15. the fourth place , is in the second of timothie , 2. 19. the foundation of god remaineth sure , and hath this seale , the lord knoweth who are his , and let euery one that calleth vpon the name of the lord , depart from iniquitie . in these wordes , paul goeth about to cut off an ofsence , which the church might take , by reason of the fall of hymenaeus and philetus , who seemed to be pillars , and principall men in the church . and to confirme them against this offence , he saith ; the foundation of god , that is , the decree of gods election , stands firme and sure : so as those which are elected of god , shall neuer fall away , as these two haue done . and this he declares by a double similitude ; first of all he saith , the election of god , is like the foundation of an house , which standeth fast , though all the building be shaken . secondly he saith , that election hath the seale of god , and therefore may not be chāged ; because things which are sealed , are thereby made sure and authenticall . nowe this seale hath two parts : the first concerns god , in that euery mans saluation is written in ▪ the booke of life , and god knoweth who are his . and because it might be said , god indeede knowes who shall be saued , but what is that to vs ? we knowe not so much of our selues . therfore saint paul to answer this , sets downe a second part of this seale , which concerns man , and is imprinted in his heart and conscience ; which also hath two branches ▪ the gift of invocation , and a watchfull care , to make conscience of all & euery sinne , in these words , and let euery one that calleth vpon the name of the lord , depart from iniquitie . vvhereby he signifieth , that those that can call vpon god , & giue him thanks for his benefits , and withall , in their liues make conscience of sinne , haue the seale of gods election imprinted in their hearts , and may assure themselues they are the lords . a fift place of scripture , touching this question is , 2. pet. 1. 10. giue all diligence to make your election sure , for if you doe these things , you shall neuer fall . which words containe two parts : first , an exhortation , to make our election sure , not with god , for with him all things are knowne , but to ourselues , in our owne hearts and consciences . secondly , the meanes whereby to come to this assurance , that is , by doing the things before named , in the 5 , 6 , and 7. verses ; & that is nothing else , but to practise the vertues of the morall law , there set downe , which i will briefly shewe what they are , as they lie in the text . to faith , adde vertue ] by faith he meaneth true religion , and that gift of god , whereby we put our trust and confidence in christ. by vertue , he meaneth no speciall vertue , but ( as i take it ) an honest and vpright life before men , shining in the vertues and workes of the morall law . by knowledge , he meanes a gift of god , whereby a man may iudge , how to carrie himselfe warily , and vprightly before men . by temperance , is vnderstood a gift of god , whereby we keepe a moderation of our naturall appetite , especially about meate , drinke , and attire . by patience , is meant a vertue , whereby we moderate our sorrowe , in induring affliction . godlines ▪ is another vertue , whereby we worship god , in the duties of the first table . brotherly kindnesse , is also that vertue , whereby we imbrace the church of god , & the members thereof with the bowels of loue . and in the last place , loue , is that vertue , wherby we are well affected to all men , euen to our enemies . now hauing made a rehearsall of these vertues : in the tenth verse he saith , if ye doe these things , ye shall neuer fall , that is to say , if ye exercise your selues in these things , you may hereby be well assured and perswaded , of your election and saluation . iii. question . the last generall question touching man as he is a christian is , how a man beeing in distresse of minde , may be comforted and releiued ? ans. omitting all circumstances ( considering that much might be spoken touching this question ) i will onely set down that which i take to be most materiall to the doubt in hand . distresse of mind , ( which salomō calls a brokē or troubled spirit ) is , whē a mā is disquieted and distempered in conscience , and consequently in his affections , touching his estate before god. this distresse hath two degrees ; the lesse , and the greater : the lesse is a single feare , or griefe , when a man standeth in suspense and doubt , of his owne saluation , and in feare that he shall be condemned . the greater distresse is despaire , when a man is without all hope of saluation , in his owne sense and apprehension . i call dispaire a greater distresse , because it is not a distinct kind of trouble of minde , ( as some doe thinke , ) but the highest degree , in euery kinde of distresse . for euery distresse in the minde , is a feare of condemnation , and comes at length to desperation ▪ if it be not cured . all distresse of minde , ariseth from temptation , either begunne or continued . for these two doe so necessarily followe , and so inseperably accompany each the other , that no distresse , of what kind soeuer , can be seuered from temptation . and therfore according to the diuers sorts of temptations , that doe befall men , must the distresses of the minde be distinguished . now temptations be of two sorts ; either of triall or seducement . temptations of triall , are such as doe befall men , for the triall and proofe of the grace of god which is in them . the temptations of triall are twofold : the first is a combate of the conscience directly and immediately with the wrath of god ; which beeing the most grieuous temptation that can be , it causeth the greatest and deepest distresse of conscience . the second is , the triall of the crosse , that is , of outward affliction , whereby god maketh proofe of the faith of his children ; and not only that , but of their hope , patience , and affiance in his mercie , for their deliuerance . temptations of seducement be such , as wherin men are entised , to fall from god & christ , to any kind of euil . and these are of three kinds . the first is , the temptation of blasphemies , or the blasphemous temptation , which is from the deuill immediately . the second is , from a mans owne sinnes , originall and actuall ; and this also hath sundrie branches , as we shall see afterward . the third proceeds from imagination corrupted and deceiued . now answerable to these seuerall kinds of temptations , are the seueral kinds of distresses : and as all temptations may be reduced to those fiue , which haue beene before named : so may all distresses be reduced to fiue heads , arising of the former temptations . before i come to handle them in particular , we are to consider in the first place , what is the best & most sure generall remedie , which may serue for all these , or any other kind of temptation , that is incident to man : & by this , the curing of any particular distresse , will be more easie & plaine . this generall remedie is , the applying of the promise of life euerlasting , in and by the blood of christ. for no physicke , no arte or skill of man , can cure a wounded and distressed conscience , but onely the blood of christ. and that this is the soueraigne remedie of all other , no man doubteth . the maine difficultie , is touching the manner of proceeding , in the application of the promise . herein therefore three things must be performed . first of all , the partie must disclose the cause of the particular distresse , that the remedie may the better be applied . for the truth is , that the very opening of the cause , is a great ease to the minde , before any remedie be applyed . yet by the way , this care must be had , that the thing to be reuealed , be not hurtefull to the partie , to whome it is made knowne . for the distresse may happily arise of some confederacie , in matters of treason ▪ by the concealing whereof , the partie to whome they are reuealed , may intangle himselfe in the same danger . secondly , if the cause may be knowne , ( for sometime it is hid , from the partie distressed ) thē triall must be made , whether the said partie , be fit for comfort yea or no ? for if he be found to be vnfit , the word of god shall be misapplyed , and consequently abused . his fitnesse for comfort , may be found out , by searching whether he be humbled for his sinnes , or not ; for mē may be in great distresse , and yet not touched at all , for their sinnes . this humiliation stands in sorrow for sinne , with confession of the same vnto god , and in earnest praier for the pardon thereof , with an heartie desire of amendment of life . but if on the other side , the partie be vnhumbled , then the first and principall care must be , to worke in him some beginning of humiliation . this may be done in a freindly , and christian talke and conference , whereby he must first be brought to see , and well to consider his own sinnes ; secondly , to grieue , and to be sorrie for them , at the least , for some of the principall . and touching this sorrow , two things must be remembred : first , that the nature of worldly sorrowe must be altered , by beeing turned , and changed into sorrow according to god. if a mā be in some danger of his life , by bleeding at the nose : experience teacheth , the counsell of the phisitian is , to open a vaine , and let the partie blood in the arme , that the course thereof may be turned another way : the like order is to be taken with men , that are troubled , with worldly sorrow in their distresse : and that is , to turne the course of their griefe , by causing them to grieue not for worldly respects , or onely in consideration of the punishment due vnto their sinnes , but principally for the very offence of god , in , and by their sinnes committed . this done , a second care must be had , that this sorrow for sinne be not confused , but a distinct sorrow . the man that is in sorrow , must not be grieued onely , because he is as other men are , a sinner : but more specially for this , and that particular sinne , by which it comes to passe , that he is such , or such or a sinner , that so his sorrow in respect of sinne , may be distinct , and brought as it were to some particular head . and men in this case , must deale with the partie distressed , as surgeons are woont to doe with a tumour , or swelling in the bodie , whose manner is , first to applie drawing & ripening plaisters to the place affected , to bring the sore to an head , that the corruption may issue out at some one place : and then afterward healing plaisters which are of great vse to cure the same . euen so confused griefe , must be reduced to some particulars : and then , and not before , is a man fit for comfort , when his conscience is touched in speciall , in regard of some one or more distinct and seuerall offences . and he that is grieued for one sinne truly , and vnfainedly , from his heart ; shall proportionally be grieued for all the sinnes , that he knoweth to be in himselfe . the third thing required in applying this remedie is , the ministring and conuaying of comfort to the mind of him , that hath confessed his sinnes , and is truly humbled for them : and it is a point of the greatest moment of all . where if the question be , how this comfort should be ministred ▪ the answer is , it may be done , by bringing the partie troubled , within the compasse of the promise of life . and there be two waies of doing this : the one false , and the other true . some thinke , that men may be brought within the couenant , by the doctrine of vniuersall grace and redemption . but this way , to perswade vs of title in the couenant of grace , is both false , and vnfit . false it is , because all the promises of the gospel , are limited with the condition of faith , and repentance , not beeing vniuersall , but made onely to such persons , as repent and beleeue : therfore they are indefinite in regard of whole mankind , and to beleeuers they are vniuersall . it is obiected , that god would haue all men to be saued . ans. the apostle is the best expounder of himselfe , and he faith in the acts to the same effect , the time of this ignorance god regarded not , but now he admonisheth all men euery where to repent . in which wordes , paul addes this circumstance of time ( now , ) to limit this good will of god , to the last age of the world , after the comming of christ in the flesh , and not to inlarge the same to all the posteritie of adam . and ●o must he be vnderstood in the place to timothie , god would haue all men to be saued , that is , now in this last age of the world . and thus the same apostle 2. cor. 6. expounds a certaine prophecie of isai , concerning the acceptable time of grace . now , saith he , is the acceptable time : behold ( now ) is the day of saluation , meaning the time of the new testamēt . and col. ● . 26. the mysterie hid frō the beginning , is now made manifest to the saints . and ro. 16. 26. the reuelatiō of the secret mysterie is now opened . all which , and many other places about the same matter , hauing this circumstance of time ( now , ) must needs be limited to this last age of the world . as for the note of vniuersalitie , all , it must not be vnderstood of all particulars , but of all kinds , sorts , conditions , and states of men , as may be gathered out of the former words : i would that praiers be made for all men , not for euery particular man : ( for there be some that sinne vnto death , for whome we may not pray , ) but for all states of men , as well princes as subiects , poore as rich , base as noble , vnlearned as learned , &c. but the saying of paul is vrged , 2. cor. 5. 18. god was in christ , recōciling the world vnto himselfe : therefore the promise in christ , belongs to the whole world , & consequently to euery one . ans the same apostle shall againe answer for himselfe . rom. 11. 15. the casting away of the iewes , is the reconciling of the world , that is , of the gentiles in the last age of the world : for so he said before more plainly , the falling avvay of the ievv , is the riches of the world , and the diminishing of them , the riches of the gentiles . and so must that place to the corinths be vnderstood , namely , not of all and euery man , that liued in all ages and times ; but of thē that were ( by the dispensation of the gospel ) to be called out of all kingdomes , and nations , after the death and ascenfion of christ. thus then the promise of saluation , is not vniuersall , without exception , or restraint : and therefore application made by the vniuersalitie of the promise , admits some falshood . secondly , this way of applying , is also vnfit . for the reason must be framed thus : christ died for all men : but thou art a man : therefore christ died for thee . the partie distressed will graunt all , and say , christ indeede died for him , i● he would haue receiued christ , but he by his sinn● hath cut himselfe off from his owne sauiour , and hath forsaken him , so as the benefit of his death will doe him no good . the right way of ministring comfort to a partie distressed followeth . in the handling whereof , first , i will lay downe the grounds , whereby any man that belongs to god , may be brought within the couenant . and then , i will shew the right way , how they must be vsed , and applied . for the first . recourse must not be had to all graces , or to all degrees and measures of grace ; but onely such , as a troubled conscience may feele and reach vnto . for those that be the true children of god , and haue excellent measure of grace ; when they are in distresse , feele little or no grace at all in themselues . the graces then , that serue for this purpose , are three . faith , repentance , and the true loue of god. which is the fruit of them both . and that we may the more easily and truly discerne of them , and not be deceiued , inquirie must be made , what be the seedes and beginnings of them all . the first gronnd of grace is this : a desire to repent , and beleeue , in a touched heart and conscience , is faith and repentance it selfe , though not in nature , yet in gods acceptation . i prooue it thus . it is a principle graunted and confessed of all men ; that in them which haue grace , god accepteth the will for the deede . if there be a willing minde ( saith the apostle ) it is accepted not according to that a man hath not , but according to that he hath . againe , god hath annexed a promise of blessednes , and life euerlasting to the true and vnfained desire of grace . whence it is , that they are in scripture pronounced blessed , which hunger and thirst after righteousnes . and who are they but such , as feele themselues to want all righteousnes , and doe truly and earnestly desire it in their hearts . for hunger and thirst , argues both a want of something , and a feeling of the want . and to this purpose the holy ghost saith , to him that is a thirst will i giue to drinke of the water of life freely now this thirstie soule , is that man , which feeles himselfe destitute of all grace , and gods fauour in christ , and withall doth thirst after the blood of christ , and desires to be made partaker thereof . god is wont mercifully to accept of the desire of any good thing , when a man is in necessitie , and stands in want thereof . the lord ( saies dauid ) heares the desire of the poore , that is , of them that are in distresse either of bodie , or minde . yea , he will fulfill the desire of them that feare him . it will be said , that the desire of good things is naturall : and therefore god will not regard mens desires . i answer , desires be of two sorts ; some be of such things , as men by the meere light of nature know to be good : for example : the desire of wisdome , of ciuill vertue , of honour , of happinesse , and such like : and all these nature can desire . others be aboue nature , as the desire of remission of sinnes , reconciliation , and sanctification : and they which seriously desire these , haue a promise of blessednes and life euerlasting . and hence it followes , that desire of mercie , in the want of mercie , is mercie it selfe ; and desire of grace , in the want of grace , is grace it selfe . a second ground is this . a godly sorrovv whereby a man is grieued for his sinnes , because they are sinnes , is the beginning of repentance , & indeed for substance is repentance it selfe . the apostle paul reioyced that he had in the worke of his ministerie , wrought this godly sorrow in the hearts of the corinthians , calling it sorrow that causeth repentance not to be repented of . this sorrow may be discerned in this sort : the heart of him in whome it is , is so affected , that though there were no conscience , nor deuill to accuse , no hell for condemnation ; yet it would be grieued in it selfe , because god by sinne is displeased , and offended . i● it be alleadged , that euery one cannot reach to this beginning of repentance , thus to sorrow for his sinne ; then i adde further , if the partie be grieued for the hardnes of his heart , whereby it comes to passe , that he cannot grieue , he hath vndoubtedly receiued some portion of godly sorrow . for it is not nature , that makes vs to grieue for hardnes of heart , but grace . the third ground is , that a setled purpose , and willing minde to forsake all sinne , and to turne vnto god , ( though as yet no outward cōuersion appeare , ) is a good beginning of true conuersion , & repentance . i thought ( saith dauid ) i will confesse against my selfe my wickednes vnto the lord : and thou forgauest the punishment of my sinne . and to this is added ( selah , ) which is not onely a musicall note , but ; as some thinke , a note of obseruation , to moue vs to marke the things that are set downe , as beeing of speciall weight and moment . and surely this is a matter of great consequence ; that vpon the very vnsained purpose of confession of sinne , god should giue a pardon thereof . take a surther proofe of this in the prodigall sonne , whome i take not for one that was neuer called , or turned to god , ( though some doe so , and seeme to haue warrant for their opinion : ) but rather for him that is the child of god , and afterward falls away . now such a one beeing brought by outward crosses and afflictions , to see his owne miserie , purposeth with himselfe , to returne to his father againe , and to humble himselfe , and confesse his iniquitie : and vpon this very purpose , when he had said , i will goe to my father , and say vnto him , father , i haue sinned , &c. at his returne a farre off , his father receiues him as his child againe , and after acceptation followes his confession . the like is to be seene in dauid , who beeing reprooued by the prophet nathan , for his sinnes of adulterie and murther , presently made confession of them , and at the very same time , receiued by the prophet , sentence of absolution , euen from the lord himselfe , wherein he could not erre . the fourth ground . to loue any man because he is a christian , and a child of god , is a sensible and certaine note of a man that is partaker of the true loue of god in christ. hereby ( saith s. iohn ) we knowe that we are translated from death to life , because we loue the brethren . loue here is not a cause but onely a signe of gods loue to vs. and our sauiour christ saith , he that receiueth a prophet in the name of a prophet , shall receiue a prophets reward . now that we be not deceiued in these grounds ; it must be rememebred , that these beginnings of grace , ( be they neuer so weak ) must not be flittering and fleeting , but constant & setled , not stopped or staied in the way , but such as daiely growe and increase : and then they are indeed accepted of god. and he that can finde these beginnings , or any of them truely in himselfe , he may assure himselfe thereby , that he is the child of god. hauing thus laid downethe groundes of cōfort : i come now to the way , by which the party in distresse , may be brought within the compasse of the promise of saluation . this way standes in two things ; in making triall ▪ and in applying the promise . first then , triall must be made ▪ whether the person distressed haue in him as yet , any of the forenamed grounds of grace or not . this triall may be made by him that is the comforter , in the moouing of certaine questions to the said person . and first , let him aske whether he beleeue and repent ? the distressed partie answers no , he cannot repent nor beleeue . then he must further aske , whether he desire to beleeue and repent ? to this he will answer , he doeth desire it with all his heart ; in the same sort is he to make triall of the other groundes . when a man is in the fit of tentation ; he will say resolutely , he is sure to be dāned . aske him in this fit , of his loue to god , he will giue answer , he hath none at all : but aske him further , whether he loue a man because he is a christian , and a child of god , then will he say he doth indeed . thus after triall made in this manner , some beginnings of faith and repentance will appeare , which at the first lay hid . for god vseth out of the time of prosperitie , by & in distresse and affliction to work his grace . the second point followeth . after that by triall some of the foresaid beginnings of grace , be found out , then comes the right applying of the promise of life euerlasting to the partie distressed . and that is done by a kind of reasoning ; the first part whereof , is taken from gods word , the second from the testimonie of the distressed conscience , and the conclusion is the applying of the promise , on this manner . he that hath an vnfained desire to repent and beleeue , hath remission of sinnes , and life euerlasting : but thou hast an earnest desire to repent and beleeue in christ. therefore remission of sinnes and life euerlasting is thine . and here remember , that it is most conuenient , this application be made by the minister of the gospell , who in it , must vse his ministeriall authoritie giuen him of god , to pronounce the pardon . for in distresse , it is as hard a thing , to make the conscience yeild to the promise , as to make fire and water agree . for though men haue signes of grace & mercie in them , yet will they not acknowledge it , by reason of the extremitie of their distresse . in this manner , vpon any of the former grounds , may the troubled and perplexed soule be assured , that mercie belongs to it . and this i take to be , the onely generall and right way , of conforting a distressed conscience . nowe that the promise thus applyed , may haue good successe , these rules must necessarily be obserued . i. one is , that the comfort which is ministred , be delaied with some mixture of the law ; that is to say , the promise alone must not be applyed , but withall mention is to be made , of the sinnes of the partie , and of the grieuous punishments , due vnto him for the same . the reason is , because there is much deceipt in the heart of man ; in so much , as oftentimes it falleth out , that men not throughly humbled , beeing comforted either too soone , or too much , doe afterward becom the worst of all . in this respect , not vnlike to the iron , which being cast into the fire vehemētly hot , & cooled againe , is much more hard , then it would haue bin , if the heat had bin moderate . and hence it is , that in the ministring of cōfort , we must somwhat keep thē down , & bring them on by litle & litle to repentance . the sweetnesse of comfort is the greater , if it be delayed with some tartenesse of the law. ii. another rule is this : if the distressed partie , be much possessed with griefe , of himselfe , he must not be left alone , but alwaies attēded with good company . for it is an vsuall practise of the deuill , to take the vantage of the place & time , when a man is solitarie and depriued of that helpe , which otherwise he might haue in societie with others . thus he tempted eue , when she was apart from her husband . and in this regard , salomon pronounces a woe to him that is alone . but herein doeth his malice most appeare , in that he is alway readiest , when a man is in great distresse , and withall solitarie , then vpon the sudden to tempt him to dispaire , and to the making away of himselfe . iii. thirdly , the partie in distresse must be taught , not to rest vpon his owne iudgement , but alwaies to submit himselfe , and be content to be aduised by others that are men of wisedome , iudgement , and discretion . a thing to be obserued the rather , because the very neglect thereof , hath caused sundrie persons , to remaine vncomforted for many yeres . iv. fourthly , the partie distressed , must neuer heare tel of any fearefull accidents , or of any that haue bin in like , or worse case thē himself is . for vpon the very report , the distressed conscience will fasten the accident vpon it selfe , and therby cōmonly wil be drawn to deeper griefe or dispaire . for the mind afflicted will imagine fearefull things , and sometime , the very bare naming of the deuil , will strike terrour & feare into it . v. fiftly , the partie that is to comfort , must beare with all the wants of the distressed ; as with their frowardnesse , peeuishnesse , rashnesse , and with their distempered and disordered affections and actions ▪ yea he must put vpon him ( as it were ) their persons , beeing affected with their miserie , and touched with their sorrowes , as if they were his owne , grieuing when he seeth them to grieue , weeping when they doe weepe and lament . vi. sixtly , he that is the comforter , must not be discouraged , though after long labour and paines taking , there follow small comfort and ease , to the partie distressed . for vsually , it is long before comfort can be receiued ; and why ? surely because god hath the greatest stroke in these distresses of minde , and brings men thorough all the temptations , that he hath appointed , before he opens the heart to receiue comfort . the church in the canticles seekes for her beleeued ; but before shee can finde him , shee goes about in the citie , through the streets , and by open places , passing by the watchmen thēselues , and after shee hath vsed all meanes without helpe or hope , at length shee finds her beloued ▪ him in whome her soule delighteth . thus much for the generall remedie of all distresses : nowe i come to the particular distresses themselues . the first distresse ariseth of a diuine temptation , which is a combate with god himselfe immediately . and this distresse is , when the conscience speaks some fearefull things of god , and withall the partie distressed , feeles some euident tokens of gods wrath . examples hereof we shall finde many in the word of god. one is , the example of righteous iob , who hauing beene long in outward afflictions , was withall exercised with the apprehension of the anger of god , and in that state he saith , that the arrows of the almightie were in him , that the venime thereof , did drinke vp his spirit , that the terrors of god did fight against him . yea further he addeth , that god was his enemie , and writ bitter things against him : and made him to possesse the sinnes of his youth . and at another time he complaineth , that gods wrath had torne him , that he hated him , g●ashed vpon him with his teeth , and had sharpened his eies against him in all which , and diuers other places , it appeares that his conscience was exercised , with the sense of the wrath of god , which had nowe euen seazed vpon his soule . another example we haue in dauid , who also was exercised with this temptation and trouble of minde , as the first wordes of the 6 psalme , and the whole tenour thereof doe euidently shewe ; for first , he desires the lord , not to rebuke him in his wrath , and afterward complaineth , that his griefe was so great , that his very flesh consumed , his bones were vexed , and his bodie brought to such a state , as no sicknesse could haue brought him vnto . and it is not vnlike , that the same prophet did often fall into the like kind of distresse of minde , as may be gathered out of psalme , 77 ▪ and sundrie other places . now as it fared with these , and diuers other seruants of god , in ancient times , so are we not without some instances thereof in our daies . amongest many , that worthy man master luther , writes of himselfe , that he was in this particular temptation , and that he learned in it , the doctrine of the iustification of a sinner , by the meere mercie of god , without any merit of workes ▪ and vpon the sense and experience of the nature and properties of this distresse , he w●ote● notable exposition of the 6. psalme of dauid ▪ ●●e scope and intent whereof , he writeth to be nothing else , but a soueraigne remedie of this and the like distresses of the minde and conscience . if it be demanded , what is the occasion of this kinde of temptation ? i answer , that it ariseth some times , vpon the commission of some notorious sinne , which doth wound the conscience , as in cain , iudas , and saul , who for their great and capit all sinnes , that stinged and wounded their consciences , grew to a fearefull state , and consequently perished in this temptation . sometimes againe it comes when there is no sinne committed , but obedience to god performed : and then there cannot be rendred any reason of it , either in man , or out of man , saue this , that god will haue it so to be . and the trueth hereof is plaine by the examples of iob and dauid before remembred . the effects of this temptation are many ▪ and very strange . for outwardly it works vpon the bodie , as it were a burning ague , & it causeth the entralls to rise , the liuer to rowle in the bodie : & it sets a great heat in the bones , & consumes the flesh , more then any sicknes can doe . and that it is so , as i say , beside experience , it is cleare in the word of god. dauid in this distresse affirmeth , that his eyes were eaten as it were with wormes , and sunke into his head psal. 6. 7. that his moisture became as the drought in sommer . psal. 32. 4. and iob saies , that his skinne was blacke vpon him , his bones were burnt with heat : yea that by meanes of this distresse he was now full of wrinkles , and his leanenes did rise vpon him . it is a principle which physitians doe hold , that the minde follows the temperature of the bodie , and is affected according to the good or euill constitution thereof : which though it be true , yet withall it is as manifest on the other side , that the bodie doth often follow the state and condition of the minde . for a distressed heart , must of necessitie , make a fainting and a languishing bodie . but the principall thing to be sought for in this temptation , is the remedie thereof : whereunto there be fiue things required , which are to be practised , as occasion shall be offered . first , choise must be made of the most fit and present remedie , and that must be vsed in the first place . now the most fit and present remedie is , to bring the partie troubled to the personall exercises of faith and repentance , by , and in him selfe . for this ende , he must examine his conscience most straigthly and narrowly of all the sinnes of his heart , and life . secondly , he must humbly confesse against himselfe , all his knowne sinnes : and withall acknowledge the due condemnation , that he thereby hath deserued . thirdly , he must crie to heauen for mercie , intreating the lord most instantly for pardon , and for the restraint of his wrath due vnto him for his sinne . dauid beeing in this distresse , performed all these duties , as we may read in the 6. psalme : and he saith further of himselfe , that whilst he concealed his sinnes , the hand of god was heauie vpon him : but vpon his earnest confession , and deprecation , he receiued mercie . and if we read the booke of iob , we shall finde that the principall scope thereof is this ; namely , to shew vnto vs , that iob was throughly exercised with this temptation , and that in the ende hauing beene rebuked both by his friends , and by god himselfe , his recouerie was made , by humbling himselfe , when he saith , behold , i am vile : againe , now i abhorre my selfe , and repent in dust and ashes . some may here demand , if it fall out , that the person himselfe , cannot performe any good dutie , of himselfe , by reason of his distraction in soule , and bodie , what must then be done ? ans. if the partie can but sigh , and sobbe vnto god for mercie , and comfort : it is no doubt , a worke of gods spirit , and a practise both of faith , and repentance . we knovv not ( saith saint paul ) what to pray as we ought , ( namely , in our distresses ) but the spirit it selfe maketh request for vs , with sighs that cannot be expressed : and therein lies our comfort . thus moses at the redde sea beeing in great distresse , & not knowing what to say , or doe , sighed and groned inwardly in his soule vnto the lord , for helpe and protection : and his very desire was in stead of a loud crie in the eares of the lord. the second thing is , that triall must be made , whether the partie hath in him any tokens of grace , or not . these tokens are the small beginnings of grace , which before i haue declared . as for example : a griefe because we cannot grieue for sinne as we should : a serious will and desire to beleeue , and repent : a purpose to sinne no more , and such like . if these be found in the partie , then by them as by sure pledges , he may bee assured of the fauour of god towardes him : and where any of these be found , the saying of god to saint paul must be vrged , my grace is sufficient for thee : and therewith must the distressed partie stay his minde . yea we are to be content with any condition in this life , be it neuer so miserabie , so long as we are in the fauour of god , though he should lay vpon vs euen the paines of hell , till the time of our death . so did dauid , who when he was pursued by his owne sonne , vttered these words vnto god , behold , if i please thee not , doe with me what thou wilt . and the like was the minde of paul , who beeing assured of the fauour of god , was content for his glorie , and the saluation of the israelites ( if it had beene possible ) to be separated from christ , and to indure the very pangs of hell . the third thing in this cure is , to applie to the said distressed partie , such promises of god made vnto afflicted persons , as are most large and comfortable . for example , that the lord is neere to them that are of a contrite heart , and vvill saue such as be afflicted in spirit . psal. 34. 18. againe , i came not ( saith our sauiour christ ) but to the lost sheepe of the house of israel . matth. 15. 24. he saies not , to the straying sheepe , but to such as ate now in the pit , readie to be drowned , or in the lyons mouth , readie to be deuoured . againe ▪ the spirit of the lord is vpon me , therefore he hath annointed me that i should preach the gospel to the poore ; that is , to such as are distressed in conscience , and poore in spirit : he hath sent me that i should heale the broken hearted , that i should preach deliuerance to the captiues . these and many other such like promises , are in this case to be vrged , and the partie mooued to indeauour to beleeue them , and to rest himselfe vpon them , though he loose all things els . fourthly , the partie must be brought to a serious consideration of his life past , and of gods mercifull dealing with him in former times , and therewith is he to be comforted for the time present . for if aforehand he hath receiued any tokens of the fauour and loue of god , by them he is now to stay and ●o settle his minde . the reason is plaine : the gifts of god are without repentance ; whome he loueth once , he loueth to the ende , and whome he chooseth he calleth , iustifieth , and sanctifieth , and will also in time glorifie . dauid beeing in such affliction , that he could hardly thinke vpon god , yet he tooke this course , praied to the lord for comfort , communed with his owne heart , and called to remembrance how god had formerly dealt with him , and with this meditation of the continuall course of gods mercie in his preseruation , he confirmed his faith , and staied his heart in his greatest troubles . the fifth and last thing to be done , is the remooueall of such reasons and doubts , as the partie distressed vsually makes against himselfe , for his owne ouerthrow . for it is the manner of those that are troubled in minde , to dispute against themselues ; and commonly they are woont to alleadge three things . first , beeing instructed how to humble themselues , and to depend on gods mercie , they will graunt , that all these indeede are good things , but they belong not to them : for they neither doe , nor can feele any thing , but the tokens of gods anger , and that they are alreadie entred , into some degrees of condemnation . this obiection may be taken away , by informing them of the manner of gods dealing in all his workes . for commonly he workes all things in his creatures , in , and by contraries , if we could know the whole frame of them . thus in the creation , euery creature had his beeing of that which had no beeing , and something was made , not of something , but of nothing . after the flood , the signe of gods couenant , for the preseruation of the world from destruction by raine , is the raine-bow , which indeede is a naturall signe of raine . when elias was to prooue the lord to be the onely true god , against the idolatrous priests of baal , and that by burnt offerings ; he powred water vpon the sacrifice , and fills a trench with water round about , and in this contrarie meanes was the sacrifice burnt vp . christ for the curing of a blind man , tēpers spittle & clay together , which in all reason , is a fitter means to put out the eyes ▪ thē to cause the blind to see . thus in the worke of our redemption , christ giues life , not by life , but by death , and he sendes men to heauen by the gates and suburbes of hell . he will not build vpon an olde foundation , but he pulls downe and destroies all , that man may haue no hope at all in himselfe , but that all the hope he hath , may be in god. first he kills , and then he makes aliue , as anna speaketh : first he woundeth , and then he healeth . he makes man to sowe in teares , that afterward he may reape in ioy . and he that knoweth gods dealing to be this , must herewith rest content , and satisfied : because in wrath , god vseth to remember his mercie ; yea his mercie is neuer sweete vnto the palate of the soule , vntill it be seasoned with some tast of his wrath . the paschall lambe was eaten with sowre hearbs , to signifie , that we can feele no sweetnes in the blood of christ , till we first feele the smart of our owne sinnes , & corruptions . secondly , these persons vse to alleadge against themselues , that if they could feele any cōfort at all , then they would stay their minds , and yeild to good perswasions , & exhortations . to this , the answer is ; that there is a rule of grace , ( which we must follow ) gathered out of the word of god , and the experience of gods children , contrarie to the rule of nature . and aboue the light of reason : and it is this , that in case of affliction , we must not liue by feeling , but by faith . this rule is grounded vpon the speech of the lord by the prophet , the iust man shall liue by his faith . when we haue neither sight , nor sense , nor any tast of gods mercie , but onely apprehend his wrath , euen then we must labour to lay hold of mercie in his word , and promise . sense , and feeling , are not alwaies fit directions for the time of this life : for he may be the deare child of god , that in prsent feeleth nothing but his wrath and indignation . this indeede is the true triall of our faith , when euen aboue and against reason , we relie on the mercie of god , in the apprehension of his anger . so did dauid . out of the deepe , ( saith he ) that is , beeing nowe deepely plunged into the pangs of a distressed conscience , haue i called vpon thee , o lord : and iob in the like case . lord , though though thou kill me , yet will i trust in thee . abraham is commended by the holy ghost , amongest other things , for this , that he beleeued in god , aboue hope : that is , against all matter of hope , that might possibly be conceiued , vpon the consideration of the strength of naturall causes . the theife vpon the crosse , feeling nothing but woe : and seeing nothing in christ but misery & contempt , yet he beleeued in christ , and was saued . in a word , christ himselfe when he was forsaken of all men , and voide of all worldly comfort , and felt nothing but the depth of the wrath of god , in his agonie and passion ; yet by the faith of his manhood , he staied himselfe and said , my god , my god. thirdly , they vse to plead , that their case is desperate , that neuer any was in such a state as they are , neuer any touched with the like distresse of minde . answ. it is false : for the holy ghost hath penned three notable places of scripture , the booke of iob , & two psalmes of dauid , wherein are propounded vnto vs the examples of iob and dauid , gods owne deare seruants , who were in as great distresse , as euer they , or any other haue beene . and they may not thinke , that they euer could be able , to indure greater paines then christ , who notwithstanding in the anguish of his soule vpon the crosse , cried out , my god , my god , why hast thou for saken me ? and thus much touching the first kind of trouble of conscience , called the diuine temptation . the second kind of distresse is that which ariseth from outward afflictions . by afflictions i vnderstand , all manner of miseries and calamities in this life , from the least to the greatest , from the paine of the little finger , to the very pangs of death . nowe the question is , howe the trouble of minde , arising by afflictions , may be remedied . for the answer of which question , two things are required of the partie distressed ; practise and meditation . the practise is that , which is to be vsed , in all distresses of minde whatsoeuer . and it is a diligent examination of the conscience in regard of sinne ; an earnest and heartie confession thereof vnto god : & deprecation , that is , earnest praier vnto him , for the pardon of the same . these three things , beeing done truely and vnfainedly from the heart , are a present remedie against this trouble , and bring with them much comfort . manasses the king of iudah , that had committed much wickednesse : when he was carried captiue to babel , and there put in chaines : he humbled himselfe , acknowledged his sinnes , and praied earnestly vnto the lord , and the issue was good ; for god was intreated of him , & gaue him deliuerance . iob beeing long in outward affliction , humbled himselfe in like manner , and at length receiued comfort . daniel humbled himselfe before god , for his owne sinnes , and for the sinnes of gods people , making request vnto god earnestly for them , and euen when he was in the acte of praying , the lord sent his angel gabriel , to giue him notice of deliuerance . lastly , the church of god , vnder the crosse , performed the like dutie , let vs search and trie our waies , and turne to the lord , , and god in mercie gaue an eare vnto her mourning and lamentation . by all these places , it is apparent , that there is no better remedie in the world , for the minde of man , grieued by meanes of outward afflictions , then the practise of the duties before named . the next thing vnto practise , is the meditation of the comfortable doctrines that are set downe in the word of god , touching afflictions . all which doctrines , may be reduced to fiue principall and maine grounds of comfort , shall be laid down in their order . the first ground is , that all afflictions from the least to the greatest , doe come to passe , not by accident , chance or fortune , but by the speciall prouidence of god. i explaine it thus . in euery particular crosse and affliction , there is the hand of gods particular prouidence , and that in three regards . first , because god decreeth , and foreappointeth euery particular crosse . marke the wordes of paul , whome god hath foreknowne , them he hath predestinate , to be made like vnto the image of his sonne ; and what is this image ? nothing else , but a conformitie vnto christ in afflictions for this life , and in glorie for the life to come . nowe if god hath decreed , that those whome he foreknewe , should be conformable vnto his sonne in these respects , then hath he also decreed the afflictions themselues . secondly , god doeth not onely barely permit afflictions to be , but also he effecteth them , and brings them into execution , as they are crosses , corrections , trialls , and punishments . i make peace ( saith the lord ) and i create euill , that is , not the euill of sinne , but of punishment , which is euill in our sense and feeling . for things are tearmed euill two waies : some are euill indeed , some are euill not indeed , but in regard of our sense , apprehension , and estimation ; and of this latter sort are afflictions , which god is said to create . and to this purpose is the saying of the prophet amos , shall there be euill in the citie , and the lord hath not done it ? thirdly , as god causeth afflictions , so he ordereth and disposeth them , that is , he limiteth & appointeth the beginning , the end , the measure or quantitie , and the continuance thereof . yea he also ordereth them to their right endes , namely , his owne glorie , the good of his seruants , and the benefit of his church . thus god is said to correct his people in iudgement , that is , so as he will haue the whole ordering of the correction in his owne hand . ioseph tells his brethren , that when they intended euill against him , in selling him to the ishmaelites for siluer , god disposed it for good . when shemei cursed dauid , he forbade his seruants , so much as to meddle with him , and why ? because ( saith he ) the lord bade him to curse , and who then dare say vnto him , why hast thou done so ? and to this purpose the prophet dauid saith , i held my peace and said nothing : why ? because thou lord hast done it , psal. 39. 9. here some will say , if afflictions did come onely from god , it were somewhat , but oftentimes they come from men , that beare vs no good will , and therefore no maruell though we be impatient . answ. when crosses doe come from men , god vseth them as instruments , to execute his iudgements vpon vs ; and in this worke , god is the cheife doer , and they are as tooles , in the hand of the workeman . and the lord inflicteth them vpon vs by men , to trie our patience vnder the crosse . ioseph , though he knewe well , the badde dealing of his brethren towards him , yet he looked not to them alone , but to an higher cause , namely , the lord himselfe , who executed his owne good will by them ; god ( saith he ) disposed it to good . and againe , god did send me before you into egypt for your preseruation . the second ground is , the commandement of god , touching the crosse , and obedience vnto him therein . this commandement is expressed , luk. 9. 23. where we are commanded to take vp our crosse euery day , and follow christ. abraham was commanded , with his own hands to sacrifice his onely sonne isaac ; and to this cōmandement , ( though otherwise a great crosse vnto him ) he addresseth himselfe to yeeld obedience . and in the prophecie of micah , the church saith , shee will beare the wrath of the lord , that is , shee will performe obedience to him in the crosse , because shee had sinned against him . and s. peter saith , that god resisteth the proud and giueth grace to the humble , therefore humble your selues vnder the mightie hand of god. and this beeing the commandement of god , that we should yeild obedience to him , in euery affliction , we ought to be no lesse carefull to obey it , then any one commandement of the morall lawe . the third ground is , that god will be present with his seruants in their afflictions . vpon this ground , dauid comforts himselfe , because god had promised to heare him , to be with him in trouble , and to deliuer him . and in another place , though i should walke in the shaddowe of death , i would feare none ill , for thou art with me . &c. nowe that we may the better vnderstand this doctrine , we are to consider what be the ends or effects of gods beeing with vs in a●fliction , whereby he testifieth his presence , and they are three . the first is , to worke our deliuerance from the crosse : call vpon me ( saith the lord ) in the day of thy trouble , and i will deliuer thee . this promise must not be vnderstood simply , but with an exception , so farre forth as it shall be for our good . for all promises of temporall deliuerance , are conditionall , and must be conceiued , with this limitation of the crosse and chastisement , if god please to impose it . some may say , how if god will not deliuer vs , but leaue vs in the affliction , what comfort shall we then haue ? answ. in the second place therefore we must remember , that god will temper and moderate our afflictions , so as we may be able to beare them . habbakuk praieth vnto god , in the behalfe of the church , that he would in wrath remember mercie . and paul saith , that the lord will not suffer vs to be tempted aboue that we are able to beare , but will giue an issue with the temptation . thirdly , put the case that god doeth not moderate our afflictions , but suffer them to remaine vpon vs , not onely for some time of our life , but to the very death : yet then will be testifie his holy presence another way , namely , by giuing the partie distressed , power and strength to beare his affliction . vnto you it is giuen ( saith paul ) for christ , that not onely ye should beleeue in him , but also suffer for his sake . the fourth ground of comfort in affliction is , that euery affliction vpon the seruants of god , hath some speciall goodnesse in it , rom. 8. 28. we know that all things , worke together for good vnto them that loue god. and in regard hereof , the crosses which are indured by gods children , are so farre from beeing preiudiciall to their saluation , that they are rather helpes and furtherances of the same . now this goodnes is perceiued two waies . first , by the fruit and effect of it , and then by the qualitie and condition thereof . in both which respects , afflictions are good . touching the fruits of afflictions , because they are manifold , i will reduce them to seauen principall heads . i. afflictions doe make men to see & consider their sinnes . iosephs brethren for twentie yeares together , were little or not at all troubled for their wickednes , in selling their brother ; yet vpon their affliction in egypt , they beganne to consider what they had done : we haue ( say they ) verily sinned against our brother , in that we saw the anguish of his soule , when he be sought vs , and we would not heare him : therefore is this trouble come vpon vs. manasses in the time of his peace , gaue himselfe to witchcraft , and the worshipping of strange gods : but when he was captiue in babylon , then was he brought to the sight of his sinnes , and mooued to humble himselfe before god for them . ii. afflictions serue to humble men in their soules before god. the young vnthrift in the gospel called the prodigall child , while his portion lasted he spent liberally , and was grieued for nothing : but when he came to be pinched with hunger , and that through his owne follie , then he humbled himselfe before his father , and returned home vnto him . dauid saith of himselfe , that in his prosperitie he thought he should neuer be mooued , because the lord of his goodnes had made his mountaine to stand strong : but ( saith he ) thou didst hide thy face , and i was troubled , then cried i vnto the lord. iii. they serue to worke amendement of life . no chastising ( saith the author to the hebrewes ) for the present seemeth to be ioyous , but aftervvard it bringeth the quiet fruit of righteousnes to them that are thereby exercised , that is , afflictions and chastisments that seaze vpon gods children , doe leaue after them amendment of life , as the needle passeth through the cloath , and leaueth the threed behinde it . when we are iudged ( saith the apostle ) vve are nurtered of the lord , that we might not be condemned with the world . and dauid confesseth psal. 119. it is good for me that i haue beene afflicted , that i might learne thy statutes . and the good husbandman , purgeth and pruneth the vine , that it may bring forth more and better fruit . iiii. they cause men to denie themselues , and to rely wholy on the mercy of god. thus paul receiued the sentence of death in himselfe , that he should not trust in himselfe , but in god , that raiseth the dead . v. the fi●t is inuocation . for afflictions make vs to crie hartelie and feruently vnto god , to bringe our selues into his presence , and there to abase our selues before him . thus the lord saith of his children that in their affliction they will seeke him diligently . vi. the sixth is patience . affliction bringeth forth patience , patience experience , &c. as if he should say ; because the loue of god is shed in our hearts , therefore in afflictions we are patient . now whilst we patiently beare the crosse , we haue experience of the mercie and loue of god towardes vs : and hauing once in some notable deliuerance , tried and tasted the mercie of god , we doe by hope ( as it were ) promise to our selues , the said fauour and mercy , for time to come . vii . the last fruit is obedience . this the holy ghost teacheth , to haue beene the fruit of the suffering of christ , when he saith , though he were the sonne , yet learned he obedience , by the things which he suffered . in the next place , afflictions are good in regard of their qualitie and condition , which is , that they are tokens and pledges of our adoption , when we make the best vse of them . if ye indure chastening , ( saith the holy ghost ) god offereth himselfe vnto you as vnto sonnes , that is , he comes to you in the crosse , not as a iudge and reuenger , but as a kind and louing father : and the crosse imposed , is as it were his fatherly hād , where with he chastiseth vs : and therefore iob praiseth god for his affliction , saying , god hath giuen , and god hath taken away , blessed be the name of the lord. the fifth ground of comfort is , that the partie distressed , hath partners in the crosse . for first he hath christ to be his partner , because he hath fellowship with him , in that he is afflicted , and is willing to obey god therein . paul accounteth it happines , to know the fellowshippe of christs afflictions , and to be made conformable vnto his death . phil. 3. 10. secondly , if the partie afflicted repent , christ communicateth with him in all his crosses , and accounts them as his owne . the apostle in this regard , would haue no man thinke it strange , no not when he is in the fierie triall ; but rather to reioyce because he is partaker of christs sufferings . phil. 4. 31. and christ saith to saul persecuting his church , saul , saul , why persecutest thou me ? thirdly , he that is afflicted , hath other seruants of god , partakers with him in all his afflictions . the apostle peter wisheth the church of god to resist sathan by faith , knowing , saith he , that the same afflictions are accōplished , in your brethren that are in the world . 1. pet. 5. 9. thus much generally of afflictions , and of comfort in them . it were a long and tedious worke , to set all downe in particular , together with their proper and distinct comforts : therfore i will passe them ouer , and speake onely of three kinds of afflictions , with their remedies . the first is , the deferring of deliuerance : a great affliction if it be considered . and touching it , i propound one question , namely , how the minde of the partie distressed , may be staied , when as the lord deferres deliuerance . for the answer hereof , three especiall points are to be considered . i. first , that god hath in his wisdome , set downe certen and vnchangeable times , for the accomplishment and issue of all things that are . there is a time appointed , to euery thing vnder ▪ the sunne . eccles. 3. 1. the speech of salomon is generall , and the meaning of it is this : whatsoeuer there is in the world , either done , or suffered , or enioyed by man , whether it be of the number of naturall things , or of those which are voluntarily vndertaken , or necessarily endured ; god hath in his prouidence sorted vnto them , a set time and season , whereof dependeth the successe of thē all . and this time , himself most freely ordereth and ruleth , at his owne good pleasure ; which , as no man can hinder or stay , so is it not in the power of any , to hasten , or preuēt . this point , the holy ghost in scripture prooueth by two instances , of the threatnings and promises of god , which himselfe accomplisheth at some certaine and vnchangeable times . when the old world in the daies of noah , had growne to much impietie , and wickednes , the lord appointed a certaine space of 120 yeares , for their repentance and conuersion , at the very ende and tearme whereof , he brought the flood vpon them , and not before . for if we compare the particular circumstances of time , noted in the 7. of genesis , with that which s. peter writeth , 1. pet. 3. 20. we shall find , that the inundation of waters came vpon the earth , at the very point of time before determined . againe , god threatned by ieremie , that the iewes for their sinnes , should be led captiue , and serue the king of babel 70 yeares . now if we take the iust computation of time , it will appeare , that so soone as euer those yeares were expired , the foresaid threat was accomplished . and therefore daniel alluding to ieremies prophecie , exactly setteth it downe , when he saith , the same night was belshazzer king of the chaldeans slaine , that is , the very night wherein those 70 yeares came to their full period . and as there are set times , allotted by god for the execution of his threatning sentences ; so also hath he determined certenly , the accomplishment of all and euery of his promises . an example hereof we haue in the israelites , of whome the lord said to abraham , that they should be in afflictiō in a strange land , 430 yeres , & then be deliuered . this promise of god was expressely fulfilled , as we may read in the booke of exodus . for before the ende and tearme of these yeares , they had no deliuerance at all : but when that time was expired , euen that selfe same day , departed all the hosts of israel , out of the land of egypt . and though moses , fourtie yeares before this time tooke in hand the worke of their deliuerance ; yet he did it without successe , and vpon a certaine accident , beeing himselfe constrained to flie into madian , he liued there as a stranger with iethro his father in law , till the saide time of foure hundred and thirtie yeares was accomplished ; toward the end whereof , being called of god to that office , he prospered , and not before . and in the same manner , hath god set downe a certen period of time , within which , he will exercise his children more or lesse , and at the end whereof , and not before , he will releeue and comfort them againe . now as the certentie of the accomplishment of gods threatning word , serues to terrifie all wicked liuers from sinne : so the vnchangeable performance of his promises , at the very time prefixed , and not before , teacheth the children of god sundrie things . first , that when they are in any distresse , and haue not present or speedie deliuerance , according to their desire ; they should wait the lords leisure , and expect with patience till the time come , which is appointed by him for their case and releefe : and in the meane while stay their hearts , by hope and affiance in his mercie . reason is plaine . god is sure in his word , therefore though heauines may indure for a night , yet ioy will returne in the morning psal. 30. 5. thus the lord comforteth the iewes in a particular distresse , as we may read in the prophecie of habbakuk ▪ where the prophet in the name of the iewes , complaineth and expostulateth the matter with god , why his owne people should be so lamentably afflicted , by a terrible and a furious nation , and why they should be led away captiues , by the chaldeans the enemies of god ? to this the lord makes answer , that as he had certenly determined , that iudgement to come vpon them , so certenly had he appointed a set time , wherein they should be deliuered . in the meane while , he biddes them to comfort themselues in this , that though the affliction should rest vpon them for a season , yet vndoubtedly they should be cased at the length : and therefore , that they should in patience waite for the vision , that is , the accomplishment of the vision , touching their deliuerance . secondly , hence we learne , that we must not onely beleeue the promises of god in generall , that god is true and faithfull in them , and that he is able and willing to fulfill them , euen as he made them : but we must beleeue them in particular , that is , with application to their proper and seuerall circumstances , which are the particular meanes , places , and times , whereby , and wherein he hath giuen his word , as touching our freedome and exemption from the crosse . take an instance hereof in the prophet daniel , who knewe well by the spirit of prophecie , that the lord had determined to bring vpon the iewes 70. yeares captiuitie in babylon . he knewe also that god had promised to put an ende to that captiuitie , at the end and tearme of those yeares . nowe what did daniel in this case ? vpon knowledge of the will of god in that point , during the said time , he praied not vnto the lord , for deliuerance of his people : but when he vnderstood that the time drew neere , wherein it was the will of god , that the iewes should returne out of captiuitie , then by faith applying the promise of god to that particular time : he besought the lord in praier and supplications , with fasting , in sackcloath and ashes , and the lord gaue eare vnto his praiers , & yeelded him a gratious answer . ii. the second point is , that god , when he deferres deliuerance , he doeth it vpon great and waightie causes and considerations , best known to himselfe . the first whereof is , that thereby he might humble men throughly , and bring them to an vtter deniall of themselues , and consequently cause them , to learne patience in afflictiō , which they would not learne , if they might be their owne caruers , and haue speedie deliuerance from the crosse , at their owne wils & pleasures . secondly , that beeing afflicted , they may acknowledge whence their deliuerance comes ; yea , whence they doe receiue not onely that , but euery other good benefit , which they inioy : namely , not from themselues , or any creature , but onely from the lord ; and accordingly may learne to value and prize his gifts , at their deserued excellencie . for it is a true saying , and often verified in affliction and want , that benefits easily obtained , are lightly regarded , and sooner forgotten . thirdly , that by the continuance of the crosse without intermission , he may make thē to distaste the world , and consequently drawe them to the meditation of the life to come , wherein all matter of mourning shall cease , and all teares shall be wiped from their eies . fourthly , the lord deferreth deliuerāce from affliction , that he might preuent greater euils and dangers , whereinto those that are afflicted might runne , if they had their hearts desire , and were eased not at his will , but at their owne wishes . when the children of israel came into canaan , they were informed , that they should dwell together with the canaanites , and moses rēdreth a reason therof , least ( saith he ) the wild beasts of the field multiply against thee . and for the preuenting of this euill , the israelites must indure some annoyance by the canaanites . euen so the lord keepeth his seruants vnder the crosse , for the preuenting of greater sinnes and offences . this should stay the mindes of men , & make them content , to waite vpon god for deliuerance , when they are afflicted . the third and last point is , that god alwaies hath and doeth exercise his best seruants , with long and continued crosses . abraham was childlesse , till he was 70. yeares of age , and at those yeares the lord promised him issue . but this promise was not accomplished till a long time after , when he was an hundred yeares old . dauid had a promise to be king of ierusalem , and iuda ▪ but the lord exercised him by many and grieuous afflictions , before he came to the crowne , in so much , that he saies of himselfe , that his eies failed with waiting vpon his god. zacharie and elizabeth praied to god , both of them in their youth , and many yeares after for issue , but the lord graunted not their request , till they were olde . to adde no more examples ; by these we see the lords dealing , euen with holy men & women , his owne deare seruants , that he doth not alwaies grant their requests , nor condescend to their desires at the first , but as it were holds thē off , & suspends his grace and fauour for a time . and therefore if it shall please him thus to deale with any of vs , we must frō these examples be taught , to possesse our soules with patience , resting contented in his will , and waiting on his good pleasure to the end . to conclude this point . suppose that the condition of gods seruants be such , as that they find no end of their afflictions , but that they do continue euen vnto death , what shall they doe in this case ? ans. besides that which hath beene said before , for the resolution of this question , i answer further , that first , they must still , euen vnto death , liue by faith , and say with holy iob , lord though thou kill me , yet will i trust in thee . secondly , they must stay and releiue their soules in the meane time , with these and such like meditations . i. that it is the will and pleasure of god , that we should through many afflictions , enter into the kingdome of god. act. 14. 22. nowe it is the propertie of a true child of god , to rest content in his fathers good will and pleasure , euen when he is afflicted , prou. 3. 11. my sonne — be not grieued at my correction , that is , let it not be tedious vnto thee , be content to beare it . our dutie therefore is , meekely to subiect our selues vnto the hand of god , as the child doeth vnto the correction of his father . ii. that though afflictions be long and tedious , yet god will at length giue a ioyful & comfortable issue . for so himselfe hath promised , math. 5. 4. blessed are they that mourne , for they shall be comforted . psal. 34. 19. great are the troubles of the righteous , but the lord will deliuer him out of thē all . marke the vpright man , & behold the iust , for the end of that mā is peace . iii. afflictions be they neuer so heauy , in regard of continuance , yet they are in no sort cōparable to those eternal ioies , that god hath prepared for thē that loue him . this was pauls meditatiō , who indured the crosse , euē to his dying day . our light afflictiō ( saith he ) which is but for a moment , worketh vnto vs an excellent , and eternal waight of glory . and elswhere he professeth that he did not count the afflictions of this present time , answerable in value to the glorie , which shall be reuealed vnto gods children , ro. 8. 18. saint peter tels them to whome he wrote , that in regard of their assured hope of eternall life , they should reioice , though now for a season , they were in heauinesse through manifold tentations , 1. pet. 1. 6. lastly the author to the hebrewes , comforteth the church by this reason , because it is is yet a very little while , and he that shall come , will come , and will not tarrie . iv. though god with-holdeth his hand in respect of deliuerance euen to death , yet his loue is constant and vnchangeable , and the crosse which we vndergoe , cannot seperate vs from that loue , wherewith he hath loued vs in iesus christ , rom. 8. 35. and thus much of the first particular distresse of minde . the second kind of afflictiō , is bodily & temporarie death , which consisteth in the seperation of the soule from the bodie . and touching this affliction , it is demanded , how any seruant of god , may be able to indure with comfort , the pangs of death ? for the answer hereof , two things are required : a preparation to death , and helpes in the time of death . concerning preparation , there are three duties to be performed . the first and most principall is commended vnto vs in the booke of psalmes , where dauid praies vnto god , lord make me to know mine ende , and the measure of my daies . and moses in like manner , lord teach me to number my daies , that i may apply my heart vnto wisedome . in which places , is remembred a notably dutie of preparation : to wit , that a man should resolue himselfe of death continually , and afore-hand number his daies . and this is done , by esteeming of euery day , as the day of his death , and accordingly doing alwaies that which he would doe , if he were now to giue vp the ghost . secondly , in way of preparation , we must indeauour to disarme and weaken death , who is as an armed man , that hath his weapons , whereby he seekes to destroy vs. and in this case , we must deale with death , as the philistims dealt with sampson . they saw by experience that he was a mightie man , and by his power and strength , had giuen them many foyles ; and therefore they laboured to knowe , in what part of his bodie his strength did lie . and after inquirie , finding it to be in the haire of his head , they neuer rested , till they had spoiled him thereof . and questionlesse , the time wil come , when we all must encounter , with this strong and powerfull sampson , death , in the meane while , it is a point of wisdome , to inquire wherein his power & might consisteth . when this search hath bin made , we shall finde that his weapons , are our manifold sinnes , and corruptions , both of heart and life . for as paul saith , the sting of death is sinne . therefore , that we may spoile him of this his furniture , we must exercise our selues in the practise of two duties . first , vse all meanes for the cutting off of the locke of our sinnes , whereby alone satan hath the vantage of vs ; and these meanes are the duties of inuocation , and true repentance . we must therefore be instant in praier , for the pardon of our sinnes past , and present , and in this point giue the lord no rest , vntill we haue obtained in our consciences , the sweete certificate of his fauour and mercie in christ , whereby our minds may be staied and comforted . this done , it stands vs in hand to turne vnto god , to be carefull to leaue sinne , to entertaine in our hearts , a resolued purpose and intention of newe obedience , and conformitie to the will , and commandement of god in all things . and this is the onely way in the world , to bereaue this our enemie of his armour , to pull the sting out of the mouth of this serpent ▪ and consequētly , euen in death to preuaile against him . thirdly , in way of preparation , our dutie is , euen afore-hand ( while we liue in this world ) to indeauour , to haue some true taste of life euerlasting , and the ioyes of heauen . the due consideration whereof , will be of great vse . for it will stirre vp in our hearts , a desire and loue of perfect happinesse in heauen , yea a feruent expectation of christs comming to iudgement : and it will further cause vs to say , with simeon , lord , now let thy seruant depart in peace : and with the apostle , i desire to be dissolued ▪ and be with christ. touching this spirituall ioy and comfort in the holy ghost , these questions of conscience are mooued . first , how may we in this life haue and nourish in our hearts , a true tast of eternall happinesse , and of the ioyes of the world to come ? ans. first , by a serious consideration of the euills that doe hinder , or preiudice our happines : and they are principally foure . one is ▪ the miserie of our liues ▪ in respect of sinne , and the consequen●s thereof . for there is no man in the world , be he neuer so righteous , that can truly say of himselfe , i am cleane from my sinne , prou. 20. 9. yea , euen the regenerate , that haue receiued grace to beleeue , to ●urne vnto god , and to liue according to the spirit , doe finde by experience , corruption and rebellion in their minds , wills , and affections , which daily affordeth matter of sinning against god : and on the other side , hindreth and quencheth all the good motions of the spirit that are in them . againe , such is the irreconciliable malice of satan , that he taketh vantage of mans corruption ▪ and neglecteth no time or opportunitie , to intrappe the children of god , in the snares of his temptations . and hence it is that man , by reason of his owne corruption , and the wicked suggestions of the deuill , is at continuall strife with himselfe , hath daily occasion of sorrow , worketh out his saluation with feare and trembling , wading ( as it were ) euen while he liueth , in a sea of many miseries . the second euill , is the vanitie of all things that are in the world . for whether we consider the world it selfe , or the things therein contained , done , or suffered , there is nothing so sure and steadie , whereunto man hauing attained , can possibly rest fully satisfied , and contented ; or which in the ende , will not prooue to be most vaine vanitie . and the truth hereof appeareth , in the experience of salomon himselfe ; who ( beeing king ouer israel ) wanted neither authoritie , nor abilitie , & opportunitie , to take knowledge and triall , of all worldly things in all estates and conditions . and hauing euen of set purpose , carefully and earnestly searched into them all , at length he concludes , that the issue of all was vnprofitable vanitie , and vexation of minde , as we may read in his ecclesiastes . the third euill is , the changeable condition of our life in this world , whereby it comes to passe , that we are alway in a fleeting and transitorie state . for we are ( as s. peter speaketh ) but strangers and pilgrimes , that wander to and fro in the earth , as in a strange countrey , and still are making forward to our owne home . we haue here no abiding citie : the houses wherein we dwell , are but innes , in which we soiourne for a time : yea the bodies which we haue , are but tents and tabernacles , alway readie to be shifted , and our selues to be trāslated into another place . fourthly , by remembring , that christ our head , beeing now in heauen , and we his members vpon the earth ; during our life , we are in presence separated from our head , and consequently , from that happie and glorious fellowship , which we shall inioy with him , and all the saints our fellow-members , in the kingdome of heauen . this s. paul noteth , when he saith , whilst we are at home in the bodie , we are absent from the lord : and thereupon himselfe desired to be dissolued , and to be with christ. hauing thus entred into the due consideration of the aforesaid euills , we must in the second place , exercise our selues in the frequent meditation , of the blessed estate of gods chosen , in the kingdome of glorie : who beeing translated out of this life , into the bosome of abraham , are fully and perfectly freed from sinne , from satan , from vanitie and mis●●ie : haue all teares wiped from their eyes : doe behold the face of god , are made like vnto christ in holines and honour : and doe with him inhe●it the kingdome , prepared for them , from the foūdations of the world . in the third place , hauing throughly considered of these things , we must compare the estate of this present life , in the respects before named , with the estate of that , which is to come in the kingdome of heauen : and laying them in a paralell together , we shall find the one , infinitely farre to excell the other , in regard of true ioy and comfort . and this will make vs , though liuing in the world , yet to vse it , as if we vsed it not : to haue our conuersation in heauen : to thinke , with paul , that to be loosed , and be with christ , is best of all for vs : to haue a t●ue & liuely tast of the ioyes of the world to come , and accordingly with abraham ▪ isaac , and iacob , to looke for a citie that hath foundations , whose builder and maker is god. secondly , it is demanded , how a man may truly discerne , whether this ioy of the spirit be in him , yea or no ? for answer hereunto , it is to be remembred , that there are sundrie properties whereby it differeth from carnall ioy . and these are principally fiue . first , this ioy is brought forth ( as it were ) of sorrow for sinne , and for the want of christ. ye shall sorrow , ( saith our sauiour christ to his disciples , meaning for his departure , ) but your sorrow shall be turned into ioy . these words , are not onely meant of his disciples , but of all beleeuers , who vpon consideration of their sinnes , and the spirituall want of christ iesus , doe mourne and lament . for not only they , but all true beleeuers , are there opposed vnto the world. againe , blessed are they that mourne : that is , beeing touched with causes of exceeding griefe , doe withall mourne for their sinnes ▪ for they shall be ▪ comforted . on the other side , carnall ioy ▪ as it hath his beginning from the flesh , and ariseth of things pleasing thereunto , so it ends in sorrow & heauines . in the end , reioycing is turned into mourning , saith salomon ▪ and , woe be to you that now laugh : for ye shall weepe . secondly , the ioy of the spirit , is a fruit of righteousnes : that is , it issueth and floweth from christ knowne and beleeued , to be made vnto vs of god , wisdome , righteousnes , sanctification , and full redemption . for from hence follows peace of conscience , and from peace comes ioy in the holy ghost . contrariwise , the ioy of the flesh , ariseth onely from the sudden feeling of some worldly delight : and therefore cannot bring any sound peace , vnto the conscience o● the man possessed of it . thirdly , spirituall ioy is founded in the holy vse of the word , sacraments , & praier : and in the practise of christian duties of mercie , loue , iustice , &c. the other is not so . for the world conceiueth a ioy besides the word , out of the exercises of inuocation and repentance : which stands in the practise of crueltie , malice , oppression , iniustice , and all manner of impietie . and hence it is , that hauing spent their daies in such matter of reioycing , at length in a moment they goe downe to hell . fourthly , heauenly ioy is so fixed and rooted in the heart , that it cannot be remooued thence . your ioy shall no man take from you , saith christ. it must needes therefore be true and sound , yea able to swallow vp all matter of griefe , and heauinesse : whereas the other is neuer sincere , but with the sweetnes thereof , hath alwaies mingled some bitternes . euen in laughter ( saitl , s●lomon , speaking thereof ) the heart is heauie . when the face of the wicked man shineth , and his countenance is pleasant , euen then is he inwardly sorrowfull , and his minde is troubled . lastly , the ioy of the spirit is eternall : abiding in the mind of man , not onely for the terme of this life , but for euer , in the world to come . so is not the reioycing of the world in earthly things : for it is fading and deceitfull , as the things themselues be , wherein it is placed : it hath the beginning in corruption , and endeth with this present life . the examples of the two rich men in the gospel , doe manifest this truth . and to this purpose , is the speech of zophar , in the booke of iob , that the reioycing of the vicked , is very short , and the ioy of hypoer●●es is but a moment , &c. by these fiue properties , may we put a true difference , betweene earthly and heauenly reioycing , and consequently discerne of them , euen in our selues . and if we perceiue this ioy of the spirit , ( rightly receiued in our hearts , and grounded in the right vse of the word , and sacraments ; as also in the exercises of inuocation , faith , and repentance ▪ ) to take place in our soules and consciences ; we shall finde it of force , to moderate and delay the very terrours of death . and so much for preparation . now the helpes to be vsed in the time of death , are manifold : the summe of all may be reduced to two heads , meditations , and practises . touching meditations , we must in the first place , consider death in a double respect ; one , as it is in it owne nature , and another , as it is changed and qualified by the death of christ. death in it owne nature , is a curse , or forerunner of condemnation , the very gates and suburbs of hell it selfe : but beeing qualified by christ , it is a blessing , a short passage vnto ioy , an entrance into euerlasting life , a quiet sleepe , voide of all annoyance , by dreames and fantasies . and the graue , a resting chamber , persumed by the death of christ , for the bodies of all the elect , our of which when they awake , they shall be admitted and receiued , into the presence of god in heauen . secondly , we are to consider , that there be three degrees of eternall life . the first where of , is in this world before we die ; and it is then , when we ▪ beginne to repent and beleeue in christ , and to be assured in conscience , that god the father is our father , christ our redeemer , and the holy ghost our comforter . for this is eternall life , to know god , and him whome he hath sent iesus christ. the next degree is in death : for death cuts off all sinne , originall and actuall : death frees vs from all worldly miseries : death prepareth the bodie , that it may be fit , to enter into eternall happinesse together with the soule , which is alreadie in heauen . the last degree is , when bodie and soule reunited , goe both together , into eternall and euerla●●ing glorie in heauen . our third meditation is , that there is a mysticall vnion and coniunction , betweene christ & euery beleeuer , and that not onley in regard of soule , but of bodie also ; which beeing once knit , shall neuer be dissolued , but is eternall . wherevpon the dying , dead , rotten , and consumed bodie , remaineth still a member of christ , abideth within the couenant , and is and shall be euer , a temple of the holy ghost . thus adam , and abraham , which are dead so many thousand yeares agoe , yea euery true beleeuer , from them to the end of the world , shall rise at the last day , in body to glorie , by the power of their coniunction with christ. in the winter season , we see the most trees voide of leaues , buddes , and blossomes : so as they seeme to vs to be dead , and yet neuerthelesse , there is a sappe in the roote of them , which in the spring wil ascend , & reuiue the decaied branches . euen so it is with our bodies , which though they be corrupted , rotten , burnt , or eaten with wormes , or deuoured by wild beasts , so as they may seeme to be vtterly perished , yet there is ( as it were ) a secret and hidden sap in them , ( by reason of their vnion with christ ) by which they shall be raised , reuiued , & quickened , beeing made like vnto the glorious bodie of christ their head , with whome they shall raigne , and liue for euermore . helpes in practise are two ; first , he that will beare with comfort the pangs of death , must labour that he may die in christ , and that is , by faith , laying hold of the promise of god , touching forgiuenesse of sinnes and life euerlasting by christ. all these ( saith the holy ghost ) died in faith , namely , abel , enoch , noe , abraham , and sarah , all laying hold of the promise of life by christ. when iacob on his death-bed , was blessing of his children , he brake forth into this heauenly speach , o lord i haue waited for thy saluation . in which words it is plaine ▪ that his faith rested on the mercy of god , & by hope he waited for his saluatiō . and our sauiour christ saith , as moses lift vp the serpent in the wildernesse , so must the sonne of man be lift vp , that whosoeuer beleeueth in him , might not perish , but haue life euerlasting . out of which words , the forenamed dutie may be learned , that looke as the children of israel , beeing stung with fierie serpents , and that vnto death , were healed by looking vp to the brasen serpent , erected by moses : so when we are stung with sinne and death , we must euer remember by faith to looke vpon christ. but specially when we are dying , then it is our part , to fixe the eies of our soules , by faith vpon him ; and thereby shall we escape death , and be made partakers of eternall life and happinesse . notable is the example of christ , who as he was man , alwaies fixed his trust and confidence in his fathers word , especially at his end . for when he was dying , and the pangs of death seazed vpon him , he cries vnto the lord , my god , my god , why hast thou forsaken me ? and againe , father , into thy hands i commend my spirit : which words are ful of faith , and doe bewray what great affiance he placed in his fathers loue , &c. when dauid in an extremitie , saw nothing before his eies , but present death , the people intending to stone him , at the very instant ( as the text saith ) he comforted himselfe in the lord his god ▪ but how ? by calling to minde the mercifull promises , that god had made vnto him , and by applying them vnto his heart by faith . and paul saith of himselfe , and the rest of the faithfull , that they receiued , the sentence of death in themselues , that they might not trust in themselues , but in god. from these examples it followes , that they which desire with comfort to beare the pangs of death , must die by faith ; that is , they must set before their eies , the promise of remission of sinnes , and life euerlasting , and depend vpon it , wrapping ( as it were ) and infolding themselues in it , as in a close and warme garment , that will keepe them safe and sure , against the winde and weather of temptation . the second practise in time of death is , to die in obedience ; which is nothing else , but willingly , readily , and ioyfully , without murmuring , to submit ourselues to gods will , in bearing the paines of death . a most worthie president of this obedience , we haue in our sauiour christ , when he said vnto his father , not my will , but thy will be done ; thereby submitting his will , to his fathers will , touching the death which he then suffered . and this his example at the time of his departure , must be a rule of direction vnto vs , vpon the like occasion . true it is , that obedience to god in death , is against corrupt nature : and therefore our dutie is , the more to invre our selues , to the performing of it : and that which the blessed apostle said of himselfe , i die daily , ought to be continually our resolution and practise . if we shall inquire , howe this may be done ; the answer is , when god layeth afflictions vpon vs , in our life time , then by indeauouring to beare them with patience , meeknes , and lowlinesse . for euery affliction , is ( as it were ) a petty death : and if we doe in it , subiect our selues to the hand of god , we shal the better obey him , in the great death of all ▪ and thus doing , whensoeuer god striketh vs with death , we shall with comfort endure the same . the third particular affliction , is satanicall molestation , whereby both persons , & places of mansiō , or abode , are either possessed , or otherwise molested by the malice of the deuill . touching this affliction , the question of cōscience is , how such persons as are possessed , or feare possession , or else indure molestations by the deuill in their houses : may haue their minds quieted and staied , and consequently , in that case be remedied ? and here 2. things are generally to be considered , in way of answer . first , it is to be remembred , that possession is known by two signes . the one is , when the deuill is euidētly present , either in the whole body , or in sōe part of it . the other , when he hath rule of the said bodie , either in whole or in part : so as the party himselfe , hath not that vse of his body , which he would . as for example , when the deuil possesseth the instruments of the voice , as the tongue , & makes a mā to speake latine , greeke , italian , or other tongues , which he vnderstandeth not . both these things were found in them that were possessed , in the time of our sauiour christ. secondly , we must consider , it falleth out oftentimes , that strange diseases doe seaze vpon men , hauing strāge effects in thē ▪ which the arte of physicke neither can search out , nor cure : & yet they are neither acts of witchcraft , nor reall possessiōs . as when god laid extraordinarie diseases on the corinthians , for the contempt of his word and sacraments , 1. cor. 11.30 . like vnto which , he vvorthily inflicts vpon men in these daies , for the same and other sinnes . now to stay the minde in this case , these rules are carefully to be thought vpon . first of all , it is to be remembred , that though satans malice and power , be very great and large : yet he cānot practise the same , against the children of god , when , where , and howe he listeth . the malice which satan beares to mankind , and principally to the members of christ , appeares in this , because he is said , to accuse them before god , day and night , reu. 20 2. and as a roaring lyon , to walke about the world , seeking whome he may deuoure , 1. pet. 5. 8. againe the scripture noteth him , to be a powerfull spirit , whose strength farre exceedeth and surpasseth the might of any man or creature , that is not of an angelical nature , as himselfe is . for he is tearmed a prince of the aire , and the god of this world , his power reacheth euen to the spirits & soules of men , whereby he worketh in the children of disobedience , eph. 2. 2. his principallitie is so great , that no strength , no defence of man is able to withstand it , vnlesse man take vnto himselfe the whole armour of god , eph. 6. 10. now although the deuill , be so malitious an enemie of mankind , that he ceaseth not to deuise , whatsoeuer may be hurtfull vnto them ; and withall so powerfull in his attempts , that no man by his owne proper strength , is able to resist him : yet he cannot put the least part of his power in execution , in what time , place , or manner he desireth . the reason is , because god hath determined his power , by certaine bounds and limits , which he cannot passe : and they are especially two . the one is , his owne nature , whereby he is a creature , and therefore finite . hence it is , that he can neither knowe , nor doe any thing , that is beyond the reach or capacitie of his nature , or aboue the power and skill of a creature . for example , he cannot directly and immediately knowe the deepe things of god , vnlesse they be reuealed vnto him : nor yet the secrets of mans heart . none knoweth the things of a man , saue the spirit of man , which is in him : euen so , the things of god knoweth none , but the spirit of god , 1. cor. 2. 11. again , he cannot doe that which is truely and properly a miracle , the cause wherof is hidden and vtterly vnknowne , and which comes not within the power and order of nature . for this is proper vnto god , who onely doth things simply wonderfull , psal. 77. 14. the second thing whereby satans power is restrained , is the will of god. for looke as the sea , beeing by nature , apt to ouerflowe the whole earth , is kept in , and shut vp within the shore , ( as it were ) with dores or gates , that it cannot break forth ; and that by the lord himselfe , who hath established his decree vpon it , iob. 38. so though satan be by nature strong , and his malice great , yet can he doe nothing at all , no nor execute his naturall power , to the hurt , and preiudice of any man , without the will and permission of god. thus the euill spirit , could not goe forth to deceiue ahab , vntill the lord had said vnto him , goe and thou shalt pre●aile , 1. king. 22. 22. thus the deuill , could not touch the bodie , children , goods , or friendes of righteous iob , whilest he was fenced and fortified , by the power and prouidence of god. but when the lord , in regard of iobs outward estate , had giuen him leaue , & said , loe all that he hath is in thine hand , then did he exercise his power , to the vtmost : yet so farre onely , as he was permitted , and no further . iob. 1. 12. the consideration of this first point , that satans power is determined by god , will serue to stay the minds of those , whose persons , houses , or friends are molested by him . for hereupon it followeth , that god , who hath the deuill bound vp ( as it were ) in chaines , will not suffer his power to be inlarged , against his owne children , to their destruction and confusion : but so far forth alone , as shall be expedient for their good and saluation . againe , that god beeing their father in christ iesus , they may in the case of such affliction , haue accesse vnto him , & call vpon him , for the restraint of satans power and malice , and consequently , for the deliuerance of them and theirs . a second rule is this ▪ such persons must haue recourse to god in his word , in which he promiseth his presence and protection , to his children , in their greatest dangers . and namely , that there shall no euill come vnto them , neither any plague shall come neere their dwelling : because he will giue his angels charge ouer them , to keepe them in all their waies . againe , that he wil be a wall of fire , round about his people . zach. 2. 5. that he will extend peace ouer his church , like a stood . isa. 66. 12. and that there shall be no sorcerie in iacob , nor south saying in israel . numb . 23. 22. and by this meanes , possessions and witchcraft , though they befall gods children , yet they shall turne to their good , rather then their hurt . thirdly , it must be considered , that the best seruants of god , haue beene in their times molested by the deuill . christ in his second temptation , was carried by the deuill , from the wildernes , to a wing of the temple of ierusalem . the children of iob , were destroied by the deuill , and he himselfe was filled with botches , and sores . a certaine woman , euen a daughter of abraham , that is , one following the faith of abraham ▪ was troubled with a spirit of infirmitie , eighteene yeares together . matth. 15. 21 , 22. and the daughter of the woman of canaan , was grieuously vexed with a deuill . fourthly , men in this case , ought to lay fast hold , vpon the promise of life euerlasting , and must wait the lords leisure , not limiting him in respect of time , or meanes of deliuerance . this was the practise of iob , though he kill me , yet will i trust in him . and of holy abraham , who did not limit god , but was content to doe with isaac , what the lord would : and though it was in likelyhood , a meane to bereaue him of all posteritie , yet still he kept himselfe to the promise . in the molestation and annoiance of houses by spirits , two things are to be remembred . first , men must not consort together , and abide there , where it is certenly knowne , that the lord hath giuen the deuill power and libertie ; least in so doing , they tempt the lord. our sauiour christ , did not of his owne priuate motion and will , betake himselfe into the wildernes , but by the direction of the holy ghost . math. 4. 1. paul in like manner , did not of his owne head goe to ierusalem , but vpon the motion of the spirit . act. 20. 22. in the light of these examples men are taught , not to cast themselues , into any places of apparent danger : much lesse to frequēt those , which god hath deliuered vp , into the power of satan . and this condemneth the rash , and headie conceits of some persons , who vpon confidence of their owne strength , doe put thē selues into needlesse dangers , hauing neither extraordinarie calling from god , nor any sufficient warrant out of his word . if it be asked , what mē are to doe in this case ? i answer , first , that they ought rather to flie to god by praier , and to draw neere vnto him in their hearts : and he in mercle will draw neere vnto them . secondarily , that which we doe in meates and drinkes , is also to be done in the houses and places where we dwell . and what is that ? we must sanctifie them to our vse , by the word and praier . noah at gods commandement , went into the arke , abode in it , and came out againe : and when he came forth of it , into the earth afterward ; it is said of him , that he built an altar , gaue thankes to god for his deliuerance , and praied the lord , to vouchsafe him the vse of the earth , as he had before . though abraham had a promise of the land of canaan , to him and his posteritie for euer , yet he went not out of his countrey toward it , till the lord commanded him : and when he was come thither , he built an altar , for the worship and seruice of god. the like he did afterward at bethel . and many yeres after , did iacob offer sacrifice vnto god , in the same bethel , when he came to dwell there . and for this very ende , in the law , by a speciall ordinance the first frutes of the haruest were offered to sanctifie the rest of the corne . and somuch touching the second distresse . the third kind of trouble of mind , is that which ariseth of the tentation of blasphemie , which in regard of the vilenes and vglinesse thereof : is not amisse tearmed by some , the foule tentation . and it is , when a man is troubled in his minde , with blasphemous cogitations and thoughts , directly against the maiestie of god , the father , the sonne , and the holy ghost . as for example : to thinke that god is not iust , mercifull : that he accepteth mens persons : that he hath not knowledge of things , that are done here below , or at least that he doth not regard them : that god cannot doe this or that : that he is iniurious to some men , and partiall to others , &c. these and such like blasphemous thoughts there be , which are not fit to be vttered amōgst men : forasmuch as they are most horrible , and execrable , as any can be conceiued . that we may the better know this temptation , let it be considered , what are the forerunners thereof , and by what meanes , it takes place in the heart possessed of it . sometimes it commeth , meerely and onely of the suggestion of the deuill ; which troubleth the phantasie , euen of those which are in that regard innocent , and casteth into their hearts , impure and vngodly thoughts . sometimes againe , it comes vpon men , by an euill custome : when as they willingly lend their eares , to leude and cursed speeches , that immediatly tend to the dishonour of god , or the wilfull abuse of his word , his iudgements , and mercies : and vpon the hearing , either giue their applause and approbation , though not expressely ; or doe not hinder or stay them , as much as in them lieth . otherwhiles , it creepes into the heart of man by degrees , when he beginnes to waxe cold in gods seruice , to make little conscience of those duties , that immediatly concerne his worship , & consequently inures himselfe , to the taking of the name of god in vaine , by often and eauselesse swearing , for swearing , cursing , &c. by these and such like meanes , is this foule and horrible tentation conuaied into the minde of man. now the danger of it , whether it ariseth frō these , or any other causes , is exceeding grieuous , specially to those , that haue begun to chuse the way of truth , and to applie their hearts to serue god , and to feare his name . for it bringeth forth strange and fearefull effects , as namely , desperation , & manifold horrors & troubles of mind : yea diuers persons haue hereupon bin astonished in such sort , that they haue bin mooued to make dispatch of thēselues ; being in their own iudgement no better , then the very firebrands of hell , now for the curing of this wōderfull trouble , & distraction of conscience , two things are to be done : to wit , inquirie must be made into the next causes , whence this tentation should arise : and after that , the remedie is to be applied . for the first . inquitie must be made , whether the present distresse , had his beginning from the thoughts of a mans owne minde , or from the suggestion of the deuill . for this is in all likelyhood , the next way to minister comfort , to the afflicted partie . it may be saide , how shall a man discerne the thoughts that are from the deuill , from his owne thoughts ? ans. he shall know them by sundrie notes . first , by the entrance of them into the mind . for those that come from the deuill , come speedily , as lightning into a house : and they are after a sort , forced into the minde by violence , so as the partie cannot auoid them : and they come into the minde againe and againe , yea a thousand times in a day , so as , by their often comming , they weaken the memorie , dull the senses , wearie and confound the braine . these are thoughts that come from the deuill , and by him are conuaied from without , into the minde of man. and if such cogitations , were from a mans owne selfe , they would not come with so great vehemencie and celeritie , but with leisure : and they would rise with more moderation , and lesse violence : yea further , the frequent vse of them , would not produce so many , and so fearefull effects as it doth . secondly , such thoughts may be discerned , to come from the deuil , by this signe ; because they are against the very light of nature , against naturall knowledge , reason , & cōscience . for they are most wicked and deuillish , fastning vpon god , things that are most vile and monstrous : whereas commonly , the thoughts that arise frō our owne corrupt nature , are not against the light of nature , though they be most corrupt . the third signe is , that at the first conceiuing of them , the partie is smitten with an extraordinarie feare , his flesh is troubled , and oftentimes , sicknes & faintings do follow . but the thoughts that men conceiue of themselues , cause neither feare , nor fainting , nor sicknes . fourthly , blasphemous thoughts , cannot come ordinarily from the heart of any , saue of those alone , that are of reprobate minds . but the parties that are thus distressed , are honest , ciuill , and such as professe the gospel , at least in shew ; yea sometime they befall such , as are the true mēbers of christ. therfore it is manifest , that they come from without , euen from the deuill casting them into the minde , and not from within a mans owne selfe . in the next place , inquirie must be made , whether the partie doth approoue , loue , & like these and such like thoughts , or no ? to this he will answer , if he be asked , that he abhorres thē as the deuill and hell it selfe : thus euen naturall men will answer , and that truly . after inquirie thus made , the remedie is to be applied . and the first and principall remedic , pertaines to doctrine , and instruction : in which the partie is to be informed of his or her estate ; namely , that the foresaid blasphemies , are not his sinnes , but his crosses . for they are the deuills sinnes , and he shal answer for them : and they are not ours , till we intertaine , receiue , approoue , and giue consent vnto them . for proofe hereof , let this be considered , that vncleane thoughts which haue their residence in the minde of man , are of two sorts : inward , and outward . inward are such , as haue their originall from the flesh , and arise of the corruption of mans nature , though stirred vp by the deuill . and these , at the very first conceiuing , are our sinnes , though they haue no long abode in our mindes : and they are directly forbidden , in the tenth commandement . outward thoughts are those , which haue relation to an outward cause , or beginning : of which sort are those euill thoughts , that be conucied into the minde by the deuill : and if we take no pleasure in them , nor yeeld consent vnto thē , they are not to be accounted our sinnes , but the deuils , by whome they are suggested . the truth hereof appeares in christs example ; into whose minde the deuil cast this blasphemous tentation , therby moouing him to infidelitie , couetousnes , & idolatrie : which neuerthelesse were not his sins , because his holy heart gaue not the least approbation to thē , but abhorred & repelled thē , & therfore was free frō any taint of sin , in or by them . this distinction of thoughts must be remembred . for hence it followes , that blasphemous thoughts , not consented to by vs , are not our sinnes , but the deuils : euen as in like case , when one wickedly disposed , sollicites another to treason , or murder : if the said partie listen not , nor yeild thereto , he cannot be holden guiltie of those crimes . therefore men must not feare those kind of thoghts ouermuch : at least , if they please not themselues ouermuch in them : because , though they be indeede their crosses , yet are they not their personall sinnes , for which they shall incurre the wrath and displeasure of god. againe , they must let them goe as they come : they are not to striue against them , for the more they labour to resist them , the more shall they be intangled with them . the second thing to be vsed in way of remedie , for the staying of the mind in this tentation , is , that though it should be graunted , that the foresaid euill and blasphemous thoughts are our sinnes , yet we are to remember , that they may through the mercie and goodnesse of god , be pardoned : if they be heartily and vnfainedly repented of : yea further , that neither they , nor any other sins ( except that against the holy ghost ) doe condemne him , that praieth against them , and is heartily sorrie for them . it was pauls complaint , rom. 7. 19. that he did not the good which he would doe , speaking of the inward indeauour of his heart : and againe , that he did the euill which he would not , meaning in respect of the corruption of his nature . now vpon this , that he indeauoured to doe that , which was agreeable to the will of god , that he loathed and detested the contrarie , & stroue against his corruptions , how did he comfort himselfe ? marke words following , v. 20. if i do that i would not : that is to say , if against my generall purpose , i sinne against god ; if i be sorrie for it , if i be displeased with my selfe , in that i cannot obey god , in that perfection i desire , it is no more i that doe it , but sinne that dwelleth in me . from this example of paul i gather , that if any man , haue in his minde euill thoughts , and doeth ( as paul did ) grieue , because he thereby offendeth god ; if he doe abhorre them , and pray against them , he shall not be condemned for them ; they shall neuer be laid to his charge . the partie then that is troubled with these thoughts , may vpon these grounds , stay his minde , and comfort himselfe : for if he shall not be condemned for them , then let him not feare them aboue measure . the third point to be remembred is , that the partie must not be alone . for this tentation beginnes , and is confirmed by solitarinesse ; and the parties thus distressed , loue to be apart by themselues , from the societie of others : and for that cause , in case they be lyable to this distresse , they must vse to solace themselues , in good company , that is meere and fit for them : and their mindes are to be exercised , in holy meditation of the word , and singing of psalmes ; and they are to be occupied in good speech and conference . our first parent eue was tempted by sathan , when shee was apart from adam : and our sauiout christ , when he was alone out of company and societie , then was he by the malice of the deuill , in the wildernesse , assaulted with strong and mightie tentations . the fourth point , to be remembred of the partie troubled is , that he must as heartely and earnestly repent him , of those his euill thoughts , as of euill wordes and deedes . for the trueth is , because men haue no more care of their thoughts , then commonly they haue ; therefore the lord iustly suffers the deuill ▪ to plague them , and torment them , by conuaying into their hearts , most vile and damnable cogitations . furthermore , the said partie must labour to be renued in the spirit of his minde , that is , to haue his minde inlightened by the spirit , whereby he may know and vnderstand the will of god in his word . after repentance for euill thoughts , there must follow watchfulnesse , and a carefull circumspection ouer all his waies ; but principally , he must haue an eie vnto his heart , the fountaine of all . keepe thine heart with all diligence , saith salomon : that is , aboue all things see that thou countergard thy thoughts , desires , motiōs , and affections . that the heart of a man may be garded , two rules are to be obserued . first , that the word of god dwell plentifully in it : for by this meanes , it is guided and directed , that it swarue not from god and his word ; and our hearts are then ruled and gouerned by the word , when we know & meditate , vpon the commandements and promises of god. this rule is of speciall vse . for therfore doe men hatch , & breed euill thoughts in their hearts , because they are not takē vp with holy meditations : & hence it is , that the heart of man , is made euen a pray vnto the deuill , because the word of god is not lodged therein . excellēt was the practise of dauid in this case , who kept the word of god in his heart , that he mighe not sinne against him . the second rule of the keeping of the heart , is to establish our thoughts by counsell . it is the wisemans aduise in so many words . prou. 20. 18. wherin he would teach vs , that it is the property of a worldly wise man , in matters of waight , not to trust to his own wit , but to follow the direction and counsel of wise and skilful men . and if this be a sound course in matters of the world , much more ought it to be taken , in the maine matters of religion , and conscience , concerning the heart and soule of man. and therfore by the law of proportiō , it giues vs direction , not once to thinke or conceiue , so much as a thought , but vpon aduice and direction taken at god and his word . thy testimonies ( saith dauid ) are my delight , and my counsellers . and what benefit had he by taking such a course ? surely , by the word of god , which was his continuall meditation , he gat vnderstāding , he became wiser thē the ancient ; it made him to hate al the waies of falshood : it kept him from declining from god , either to the right hand , or to the left . the same rule must be practized of vs , in the vse of our senses , our speeches , and actions , and then shall the heart be kept cleane , and free from these temptations . and seeing this temptation is so dangerous & fearefull , as hath beene said , and doeth ost●● befall men : our dutie is to make conscience , of practising the foresaid rules continually . and thus much concerning the third kinde of distresse of conscience . the fourth distresse of mind is that , which ariseth from a mans owne sinnes , or rather from some one special sinne committed . and this kind of tentation is twofold : for either it is more violent , and lesse common , or lesse violent and more common . the violent distresse of minde , shewes it selfe by feares and terrors of the conscience , by doubtings of the mercie of god , by lamentable and fearefull complaints made to others . nowe question is mooued , howe this violent distresse of minde , arising from our owne sinnes , is to be cured ? answ. that it may be cured by the blessing of god , three things must be done . first , that particular sinne must be knowne , which is the cause of this violent distresse . and here we are to know , by the way : that it is an vsuall thing , with the parties thus distressed , to dissemble and cloake their sinnes : and therefore they will alleadge , that their trouble ariseth frō some euill thoughts , from wicked affections , and from the corruption of nature : whereas commonly men are not distressed , in violent manner , for euill thoughts , affections , &c , but the violent distresse commeth from some actuall and odious sinne or sins done , which wound the conscience , and are the causes of great distraction of minde : and they are many , which hauing bin vpon occasion before rehearsed , i will not now repeat them . onely this must be remembred , that the greater sinnes against the third , sixt , and seauenth commandements , are the maine and proper causes of violent distresses : and the more secret these sinnes are , the more horrour goeth with them . secondly , the particular sinne being known , inquiry must be made , as much as possibly may be , by signes , whether the partie distressed repenteth , yea or no. for except he hath repented , he cannot be fitted to receiue comfort : and vnlesse he be first fitted to receiue comfort , he cannot be releiued in conscience . now if it be found , that the partie hath repented , then care must be had in the next place , that his repentance may be renued , for the particular sinne committed . thirdly , hauing thus done , the comfort must be ministred , for the moderating , or taking away of the distresse . and here remember by the way , that the comforts ministred , vsually & ordinarily must not go alone , but be mingled & tēpered , with some terrors of the law : that being thereby feared , with the consideration of sinne , and of the wrath of god due vnto the same , the comfort may appeare to be the sweeter . the ministring whereof , in case of this distresse , would not be direct and present , but by certaine steppes and degrees : except onely in the point of death : for then a directer course must be vsed . these degrees are two . first , the partie is to be informed of a possibilitie of pardon , that is , that his sinnes are pardonable , and though in themselues they be great , and hainous , yet by the mercie of god in christ , they may be remitted . nowe put the case , that the afflicted apprenhendeth onely the odiousnesse of his sinnes , and the wrath of god due to the same , and in this fit puts off the pardon from himselfe , and cannot be perswaded that his sinne may be forgiuen , what then is to be done ? ans. then for the effecting of this first degree , certaine grounds are to be laid downe , whereupon assurance in that case may be built vp in his heart . the first groūd of possibilitie of pardō is , that the mercy of god is infinite , yea ouer al his works , psal. 145. 9. that the death of christis of infinite price , merit , and value before god. that god is muchin sparing , isa. 55. 7. that with the lord is mercie , and with him is plenteous redemption , psal. 130. 7. that christs satisfaction is not only a a price , but a b coūterprice , 1. tim. 2. 6. able to satisfie for the sinnes of all men , yea for them that haue sinned against the holy ghost : for that sinne , is not therefore vnpardonable , because the offence thereof is greater , then the merit of christ : but because the partie offending neither doth , nor can apply the merit of christ vnto himselfe . an ancient father vpon cains words , my punishment is greater then i can beare , saith , thou liest cain , for gods mercie is greater then thy sinnes . the mercie of god was very great to manasses , and to salomon , and to many others , though they were great offenders . the second ground . men of yeares , liuing in the church of god , and knowing the doctrine of saluation , shall not be condemned simply for their sinnes , but for lying in their sinnes . vpon this ground , i say , that men distressed must be grieued , not so much for committing of sinne , as for lying and continuing in sinnes committed . a third ground . it pleaseth god many times to leaue men to themselues , and to suffer them to commit some sinne that woundeth consceence . it is true and cannot be denied . but we must withall remember , that sinnes committed , doe not vtterly take away grace , but rather make it the more to shine and shew it selfe . for god in mercie turneth all things , euen sinne it selfe , to the good of them that be his : and therfore sinne committed cannot either waste , or extinguish grace receiued , but by diuihe dispensation , serueth to amplifie and inlarge the same ; so as where sinne aboundeth , there grace aboundeth much more . rom. 5. 20. and the lord said to paul , beeing in great extremity . 2. cor. 12. 9. my grace is sufficient for thee , for my power is made perfect through weakenes . hence it appeareth , that the grace of god is not vtterly lost , but appeareth liuely in the time of distresse . the fourth ground is this . the promises of god touching remission of sinnes , and l●fe eternall , in respect of beleeuers are generall , and in regard of all and euery man indefinite : that is , they doe not define , or exclude any person , or any sinner , or any time ; onely they admit one exception , of finall impenitencie . here a question may be mooued , howe long he that ministreth comfort , must stand vpon the possibilitie of pardon ? i answer , vntill he hath brought the partie distressed , to some measure of true repentance : and this beeing done , then he is to proceede to the second degree of comfort . the second degree of comfort is , to teach , that the sinne or sinnes of the partie distressed , are indeede pardoned . but it may be asked , vpon what signes may this comfort be applyed ? i answere , vpon these two . first , if the partie distressed confesse , that he or shee is heartily grieued , that by their sinne or sinns , they haue offended so louing and so mercifull a god. secondly , if they professe , that they desire with all their heart , to be reconciled vnto god in christ : and at least doe desire to repent for their sinnes ; and withall doe carrie in heart , a purpose to sinne no more , but in all things , ( as much as in them lieth ) to performe newe obedience vnto god. nowe for the better enforcing of this comfort , some textes of scripture , fitting this purpose must be rehearsed , as for example , matth. 9. 12 , 13. i came not to call the righteous , that is to say , those that iudge themselues righteous , but sinners , that is , those which are grieued , because in their owne conscience , they are vile and hainous offenders , to repentance . againe . matth. 11. 28. come vnto me , allye that are wearie , and ●eauie laden , and i will refresh you . to conclude this point , there remaines yet a further question to be resolued , and that is this . a man after repentance , for some grieuous sinne , falls into it againe , and is distressed more then before : it is a case somewhat grieuous . for we knowe , that if a man be recouered of an ague , and through distemper in diet , or otherwise , makes a relapse in●o it againe , his case is often desperate , and he hardly scapeth with his life . in the same manner , it is a dangerous case , if after repentance , men make a relapse into the same sin againe . it may then be asked , how such persons may be recouered after a relapse ? i answer , though we finde not any one particular example in scripture , of any one person , that was restored againe after a relapse : yet neuerthelesse there is some comfort for such persons . vpon what grounds may some say ? ans. men that haue not so much as a drop of mercy , in cōparison of god , must forgiue their brethrē often & many times , yea as our sauiour christ saith to peter , till seuenty times seauen times , if they returne & say it repents them . now god is infinite in all his attributes . he is much in sparing : with him is plenteous redemption : and therefore he will questionlesse , vpon true repentance , often forgiue & forget , euen the same sinne iterated againe and againe . nowe these persons are to be releiued in this sort . first they must haue their consciences setled in this point , that their relapse is pardonable , though very dangerous . for proofe hereof read esay ▪ 2. 18. where mention is made of diuers apostataes , that were by god called to repentance , with promise of pardō , if they turned vnto him . and in luk. 15. the prodigall child , ( by whome i vnderstand one , that after grace receiued , ●ell from his repentance and obedience to god ) when he did but purpose in his heart to returne againe , was pardoned , and receiued into fauour . in the 2. cor. 5. 20. paul saith to the corinths , that were fallen away ▪ we pray you in christs steade that ye be reconciled vnto god. secondly , beeing thus setled in cōscience , they must againe repent them of their sinnes . thirdly and lastly , they are to be comforted , with the promise of remission of sinnes , after that some signes of renewed repentance for sins past , haue beene giuen . the second tentation or trouble of minde , which is more common and lesse violent , befalls the children of god : and it is a griefe of heart , more or lesse , wherby men are troubled , in respect of the want of grace in their hearts , and defects of obediēce in their liues . paul the deere seruant of god , was possessed with this trouble of minde , as we may read , rom. 7. and indeede there is no childe of god , but more or lesse , one time or other , he feeles the stings of sinne , & the buffe●ings of satan , which cause griefe in his heart . but this griefe is a notable grace of god , and therefore they which want it , must labour to haue it , and they which haue it , must not seek to put it out , but to keep it in measure & order . and the grounds of comfort , whereby the heart may be staied in this sorrow , that it be not immoderate , may be these . i. ground . it is gods will , that the worke of sanctification , or regeneration , should be imperfect in this life , and remaine vnfinished til death . this point needs no proofe , for it is manifest both in the word of god , and in daily experience . the reasons for which god will haue it to be so , may be these . first of all , god giues grace , according to the measure , and manner of our receiuing of it , which in this life is imperfect . some giftes of god in christ , bestowed on his seruants , as remission of sinnes by his death , and iustification by his obedience , are not put into vs , but are only applyed and made ours by imputation . some other giftes there be , which are infused and put into vs , as namely , sanctification , regeneration , the loue of god and man : and by one of these two meanes , to wit , either by imputation or infusion , are all the giftes of god in christ made ours . yet before we can haue them , we must receiue them : and the meanes whereby we receiue them is faith , which god hath ordained , to be the hand of our soules , to receiue his benefits bestowed on vs. which faith because it is weake and imperfect , in this life , therefore the gifts which we receiue thereby , are also imperfect . for though gods benefits be like a bottomlesse sea , yet the faith , whereby we lay hold of them , is like vnto a vessell with a narrowe necke , which though it be cast into the great ocean , receiues but a litle water at once , & that by degrees , drop by droppe , according to the widenesse of the mouth . and hence it is , that though the giftes of god without vs , which are ours by imputation , be perfect ; yet all such graces as are put into vs , are weake and imperfect . secondly , if any seruant of god , should be perfectly regenerate , and made absolutely holy in this life : then he should fulfill the morall lawe , and so become a sauiour to himselfe : and by the tenour of the law haue life : & so should not christ be a sauiour properly , but only an instrumēt , to dispose vs , to the keeping of the law , whereby we might saue our selues . but there is one only al-sufficiēt sauiour , christ iesus : & the beginning , the middle , & the accōplishment of our saluation , is to be ascribed to him alone . thirdly , it is the will of god , that his owne children , with whome he is well pleased in christ , should bee brought to nothing in themselues , that they might be all in all out of themselues in christ : beeing , as it were , emptied of selfe-loue , and of all confidence in their owne goodnesse . but if sanctification should be perfect at the first , then a man should not goe out of himselfe , but would rather stay as he is , and rest contented in his own goodnesse . for this cause paul , after his exaltation , was buffered by satans temptations , that he might not be exalted out of measure , 2. cor. 12. but should content himselfe with this , that he was in the loue and fauour of god in christ. ii. ground is : to consider , what makes a man professing christ , accepted of god , and howe much he himselfe must doe , for this ende ? the substance of all things to be done of vs for this ende , that we may become the children of god , may be reduced to three heads . first of all , we must heartily bewaile our sinnefull liues past , and seriously humble our selues , in regard of our owne sins , both of heart and life : and if by occasion wee fall into any sinne , we must not lie therein , but by speedie repentance , recouer our former estate . secondly , in regard of the sinnefulnesse of our hearts and liues , in times past , we must rest our selues on gods mercie alone , flying to the throne of mercie for the pardon of them all . thirdly , we must indeauour in the course of our liues afterward , to performe obedience to god in all his commandements : that thereby we may shew our selues thankefull to him for his mercie . consider the examples of this practise in gods children . all that dauid that worthy seruant of god could doe , after his sinnes committed , to bring himselfe againe into the fauour of god , whome he had offended , consisted of these very heads , which haue beene named ; repentance , confidence , and affiance in gods mercie , and performance of new obedience . and this his practise was verified , amongst many other places , specially in the 119. psalme , and in all the psalmes commonly called penitentiall . againe , the prophet daniel was accepted of god onely for the doing of these things . dan. 9. and in like manner was paul , and the rest of the apostles . yet here remaines a great difficultie . many a good seruant of god , may , and doth truly say of himselfe , i bewaile my sinnes , and doe in some sort rest on gods mercie , and withall i endeauour to performe new obedience : but alas ! here is my griefe , i cannot doe these things as i would . in matter of sorrow and griefe , i am troubled with hardnes of heart : in occasions of boldnes and confidence , with doubting : in indeauour to obey , with many sinnes , and sundrie faults . for the staying and moderating of this griefe , these rules may further be remembred . the first rule . if there be in the minde , a purpose not to sinne , in the wil , a desire to please god , and in the whole man , an indeauour to performe the purpose of the minde , and the desire of the will : marke what follows vpon this : god in mercie accepteth the purpose and will to obey , for obedience it selfe ; yea though a man faile in the very act , and doe not so well as he should . this is a great mercie of god , and we can neuer be sufficiently thankfull for the same . but yet that we may not here delude our hearts with conceits , and blesse our selues in vaine : we must know , that god doth not alwaies accept the will for the deede , vnlesse there be a constant purpose in heart , a true desire in will , and some resolued endeauour sutable in the life . malach. 3. 17. goa spares them that feare him , as a father spares his owne child . how is that ? though the childe beeing commanded some busines , goeth about it very vnhandsomly , and so the deede be done to small purpose : yet the father accepts it as well done , if he see the childe yeelde vnto his commandement , and doe his indeauour , to the vttermost of his power . euen so will god deale with those that be his children . but how will some say , can god accept a worke of ours that is imperfect ? ans. so farre forth , as the obedience is done in truth , so farre forth god accepts it , because it is his own work in vs : and as it is ours , he pardons it vnto vs , because we are in christ. a second rule is laide downe , rom. 7. 19. where paul saith to this purpose , the good which i would doe , i doe not , and the euill which i would not , that doe i. in these words , is set downe the state of all regenerate men in this life : and the meaning is this . the good things which god hath commaunded , i doe them , but not as i would , and the euill forbidden i auoid , but not as i would . this we shall see to be true by comparing the voyces of three kindes of men together . the carnall man saith , i do not that which is good , neither will i do it , and that which is euill i do , and i will do it . contrariwise , the man glorified , he saith , that which is good i do and will do it , and that which is euill i do not , neither will i do it . the regenerate man , in a midle betweene them both , he saith ; the good things commanded i do , but not as i would ; the euill things forbidden i auoid , but not as i would . and this is the estate of the child of god in this life , who in this regard , is like vnto a diseased man , who loues his health and therefore obserues both diet and physicke : and yet he often falls into his fit againe , ( though he be neuer so carefull to obserue the rules of the physitian ) by reason of the distemperature of his bodie : and hereupon is faine to goe to the physitian the second time for new counsell . in like manner , gods children , haue indeede in their hearts , a care to please and obey god ; but by reason of sinne that dwelleth in them , they faile often , and so are faine to humble themselues againe before him , by new repentance . againe , the seruants of god are like to a man , by some suddaine accident cast into the sea , who in striuing to saue himselfe from drowning , puts to all his strēgth , to swimme to the shore , and being come almost vnto it , there meetes him a waue or billow , which driues him cleane backe againe , it may be a mile or further , and then the former hope and ioy conceiued of escape , is sore abated : yet he returnes againe , and still labours to come to the land ▪ and neuer rests till he attaine vnto it . iii. ground . he that is indeede regenerate , hath this priuiledge , that the corruption of nature , is no part of him , neither doth it belong to his person , in respect of diuine imputation . paul saith of himselfe , rom. 7. 17. it is no more i , but sin that dwelleth in me . in which words , he distinguisheth betweene his owne person , and sinne that is in him . for in man regenerate , there be three things , the bodie , the soule , & the gift of gods image restored againe . now touching the corruption of nature , that is in his person , and so may be said to be his ; but it belongs not to the man regenerate , it is not his , because it is not imputed to him , and so indeede is , as though it were not in him . the apostle 1. thes. 5. 23. praies for the thessalonians , that god would sanctifie them throughout , and preserue their whole spirit , soule , and bodie . of which place ( amongst many ) this exposition may be giuen . the apostle speaking of men regenerate , and sanctified , makes three parts in them : bodie , soule , and spirit : and by spirit , we are to vnderstand , not the conscience , but the gift of regeneration , and sanctification , which is in the whole man bodie & soule , opposed to the flesh , which in a naturall man , is that which is called the old man , rom. 7. and the praier which paul makes in the behalfe of the thessalonians , teacheth vs in effect thus much ; that though corruption remaine in the regenerate , after regeneration ; yet in respect of diuine acceptation , he is accoūted as righteous , and so continueth : his sinne , ( by the mercie of god in christ ) not beeing imputed to him to condemnation . and so much for that point . now these grounds of comfort , and others of the like nature , may serue to sustaine and vphold the hearts of the children of god , when they shall be pressed and troubled , in consideration of their estate in this life , which cannot till death , be fully freed , from much weaknes and manifold imperfections . the fifth and last kinde of temptation or trouble of mind , ariseth from a mans ovvne bodie . before i enter to speake thereof , one question , in the meane time , must be answered , namely , how the bodie should , or how it can trouble the minde , considering that the soule or mind , is not bodily , but spirituall : and it is against reason , that that which is bodily , should either alter or trouble a spirit . for an answer hereunto , these things must be considered . first of all , the actions of man , doe proceede from one onely fountaine , and common cause , the soule ; and are done by the power thereof . the bodie of it self , is not an agent in any work , but as it were a dead instrument , in & by which the soule produceth all actions and workes . secondly , the most of the workes of the soule , and minde of man , are such , as are performed by the bodie , and the parts thereof , and by the spirits that are seated in the bodie , as by instruments . indeede some actions of the soule & mind , are done without the helpe of the bodie ; but i say , that the most actions thereof , are performed by the bodie , and spirits therein contained . yet these spirits in thēselues , are no agents at all : but the onely agent in any worke , is the soule it selfe . for example : the vsing of the outward senses , as of sight , hearing , tasting , touching , smelling , as also of the inward , as imagination , memorie , &c. all this is done by the braine , and the parts of the braine , as proper instruments . all affections both good and bad , are acted by the soule ; but yet they come from the heart , as the seat thereof . so also the power of nourishment , comes from the liuer , as the instrument , whereby the soule nourisheth the bodie . now then the bodie affecteth the soule and minde thus : the bodie and the soule are so ioyned together , that they make one person , and thus , the bodie beeing troubled , the soule is also troubled : yet is not this done , by any diuiding of the soule . for it cannot be diuided . neither by diminishing the parts of the soule , but onely by corrupting the action of the minde , or more properly , by corrupting the next instrument of the minde . this may be conceiued by a comparison . a skilful artificer in any sciēce , hath an vnfit toole , and a naughtie instrument to worke withall : his skill is good , and his abilitie is sufficient , but his instrument whereby he worketh is vnperfect : and therefore he brings forth an imperfect worke . now his toole takes not away the skill of his workmanship , nor his power of working , but keepes him frō doing that well , which otherwise he should and could doe well . in like manner , the body beeing corrupted , hinders the worke of the soule . it doth not take away the worke of the soule , nor the abilitie of working : but because it is a corrupt instrument , it makes the soule to bring forth a corrupt worke . the temptation followeth . the bodie causeth the trouble of the mind two waies , either by melancholie , or by other strange alterations in the parts of the bodie , which oftentimes befall men : in what sort we shall see afterwards . for it is a very common thing , yea more common then the former . touching melancholy , sundrie things are to be considered for our instruction , and for the remedie of that euill . and first of all , if it be asked what melancholie is ? i answer , it is a kind of earthie & black blood , that is specially in the splene , beeing stopt ; which conuaieth it selfe to the heart , and the braine , and there partly by his corrupt subsiāce , and specially by his contagious qualitie , annoyeth both heart and braine , beeing the seat & instrument of reason . the second is , what are the effects and operations of melancholie ? ans. they are strange , and often fearefull . there is no humour , yea nothing in mans bodie , that hath so strange effects , as this humour hath , beeing once distempered . an auncient diuine calls it the deuills bait , because the deuill , by gods iust permissiō , conueies himselfe into this humour , and worketh strange conceits . when the euill spirit came vpon saul , it so tempted him , that he would haue slaine him that was next vnto him : how so ? surely , because god in iustice withdrew his spirit of gouernment from him , and suffered satan , to enter into the humour of choler , or melancholie , or both , and by this meanes caused him to offer violence to dauid . now the effects thereof in particular , are of two sorts . the first effect , is in the braine and head . for this humour being corrupted , it sends vp noysome spirits , and filleth the instrument of reason ( as it were ) with a myst , and makes it vnfit to vse reason . hence followes the first effect , strange imaginations , conceits ▪ and opinions , framed in the minde : which are the first worke of this humor , not properly : but because it corrupteth the instrument , and the instrument beeing corrupted , the facultie cannot bring forth good , but corrupt actions . for example . that which they call the beast● like melancholie is , when a man thinkes himselfe to be a beast of this or that kind , and carries himselfe accordingly . of this sort , are those , that thinke themselues to be a wolues , and practise wolvish behauiour . thus we read , dan. 4. 30. that nebuchad-nezzar liued , behaued himselfe , and fed as a beast . some say , that he loss his soule , and had the soule of a beast . but they er●e . for there is no such transportation of soules into bodies , either of men , or beasts . others thinke , that nebuchadnezzar was smitten in the brain with this disease , and in a beastly imagination carried himselfe as a beast . and this interpretation is not against the text : for in the 31. verse of that chapter it is said , that his minde came to him againe : and therefore in the disease , his vnderstanding , & the right vse of his reason was lost . and the like is true in historie , by diuers examples , though it were not true in nebuchadnezzar . againe , take another example , that is common and ordinarie . let a melancholike person vpon the sudden , see some fearefull thing , the strength of his imagination presently fasteneth the thing vpon himselfe . as if he see or heare that a man is hanged , or possessed with a deuill , it presently comes to his minde , that he must be hanged , that he is or shall be possessed . likewise vpon relation of fearefull things , presently his phantasi : workes , and he imagineth , that the thing is alreadie , or shall befall him . and this imagination , when it enters once & takes place , it brings forth horrible and fearefull effects . the second effect or worke of melancholie , is vpon the heart . when the mind hath conceiued and framed fearefull things , there is a concord and consent between heart & affection , & then comes affection , and is answerable to imagination . hence doe proceede exceeding horrors , feares , and despaires , and yet the cōscience for all this vntouched , and not troubled or disquieted . thirdly , it may be demanded , whether there be any difference betweene the trouble of cōscience and melancholie ? for many hold , that they are all one . ans. they are not all one , but differ much . affliction of conscience is one thing , trouble by melancholie is another : and they are plainly distinguished thus . first , when the conscience is troubled , the affliction it selfe is in the conscience , and so in the whole man. but in melancholie , the imagination is disturbed , & not the conscience . secondly , the conscience afflicted , hath a true and certen cause , wherby it is troubled , namely , the sight of sinne : but in melancholie , the imagination conceiueth a thing to be so , which is not so : for it makes a man to feare and despaire , vpon supposed and fained causes . thirdly , the man afflicted in conscience , hath courage in many things : but the melancholike mā feares euery man , euery creature , yea himselfe , and hath no courage : when there is no cause of feare , he feares . fourthly , imaginations in the braine caused by melancholie , may be cured , taken away , and cut off by meanes of physicke : but the distresse of conscience , cannot be cured by any thing in the world but one , and that is the blood of christ , and the assurance of gods fauour . fourthly , the way to cure melancholy is this . first the person troubled must be brought to this ; that he will content himselfe , to be aduertised and ruled , not by his owne , but by the iudgement of others , touching his owne estate : and by this shall be reape much quiet and contentation . secondly search & triall must be made , whether he hath in him any beginnings of faith and repentance or no. if he want knowledge of his estate , then meanes must be vsed , to bring him to some sight and sorrow for his sinnes , that his melancholy sorrow , may be turned into a godly sorrow . if he want faith and true repentance , some good beginnings thereof must be wrought in his heart . thirdly , when he is brought to faith in gods mercie , and an honest purpose not to sinne any more ; then ▪ certaine mercifull promises of god , are to be laid before his eies : and he must be exhorr●d , to rest vpon these promises , and at no time to admit any imagination or thought , that may crosse the said promises . now the promises are these and such like : psal. 34. 9. no good thing shall be wanting to them that feare god. psal. 91. 10 no euill shall come neere the godly man. 2. chron. 15. the lord is with you , while you are with him , and if you seeke him , he will be found of you . iam. 4. 8. drawe nere to god , and he will draw neere to you . and the best meanes to cause any man thus diseased , to be at peace with himselfe , is to hold , beleeue , & know the truth of these promises , and not to suffer any bythought to enter into his heart , that may crosse them . moreouer , though the former promises may stay the minde , yet will they not take away the humour , except further helpe be vsed . therefore the fourth and last helpe , is the arte of physicke , which serues to correct and abate the humour , because it is a meanes by the blessing of god , to restore the health , and to cure the distemper of the bodie . and thus much touching the trouble of minde , caused by melancholy . the second meanes whereby the bodie annoies the minde is , when it occasions trouble to the minde , by strange alterations incident to the bodie . when a man beginnes to enter into a phrensie , if the braine admit neuer so little alteration , presently the minde is troubled . thus by the trembling of the heart , many fearefull imaginations are caused , when a man knowes not the cause . the same is procured by the swelling of the splene , by the rising of the entralls , by strange convulsions , and such like . the remedie hereof is this . first it is still to be considered , whether the partie thus troubled hath true faith and repentance or no. if he hath , it is so much the better . if ▪ he hath not , the first dutie is to vse all meanes , to stir vp in him some godly sorrow for his sinnes . secondly , this beeing done , meanes must be vsed to take away the opinion conceiued , and to giue information of the alteration of the bodie , and of the true cause thereof . this beeing knowne , the griefe or feare conceiued , will easily be staid . for take away the false opinion , and informe iudgement , and the whole man will be the better . thirdly , the opinion beeing altered and reformed , it may be the alteration in the bodie will remaine : the partie therefore in that case must be taught , that it is a correction of god , and that god doth not barely suffer the correction to be inflicted , but is the very author of it : and therefore the partie is to be well pleased , and to reioice in that will of god. for euery present estate , whether it be good or badde , is the best state for vs , because it comes by the wil of god. and thus much touching the distinct kindes of distresses of minde . i adde this one thing further , that if we make examination of the estate of such persons , as are troubled with any of these fiue temptations , we shall not vsually find them single , but mixed together , especially melancholy , with some other temptations . and so much of the first sort of questions , concerning man simply considered in himselfe . finis . notes, typically marginal, from the original text notes for div a09364-e60 prou. 18. 14. rom 14 2● ▪ heb ▪ 4. ● ▪ psal. 119. v. 49 , 50. a decr●● . de peni●ent : dist . 6. cap. ● caue●t spiritualis iudex , vt sicut non cōmi●●● cr●m●● nequiti● , 〈◊〉 non care ●t munere scienciae . b iudices in cau●●s poenitentium . bella● . d● paen . lib. 3. ca. 2. concil . t●id . ●ess . 14. can 9. mark. 2. 10. r●u . ● . 8. 2. cor. 5. 20. c theophylact. comment in ioan. 8. 34. & hieron . lib. ● ▪ comment . in math. super verba . tibi dabo claues . emanuel sa. in aphori● . confessatio●● . concil . t●id ▪ ses● . 6. cap. 9. a matth. 14 31. iam 1. 6. rom. 4. ●0 . concil . trid. ●e●● . 14. can . ● psal. 19 〈◊〉 . a 〈◊〉 veniale , quod non ●olli● or sinem ●d vltimum finem , vnde non mer●tur poenam ●●ernam , sed t●mpo●alem . iacob . de graphi●s : decision . aur●ar ca● . con●c . lib. 1. cap. 6. 1. ioh. 3. 4. concil . trid. i●●● . 14. can . ●● . notes for div a09364-e1250 iam. 5. 16. o splendida pecc●●● . act. 1● . 1. ioh. 3. 4. in p●cc●to ●ihil positivum . 1. cu●p● . 2. rea●●s . 3. p●●● . 4. macul● . act ▪ 3. 17. 1. ti● ▪ ● . 〈◊〉 . iob ●1 . 14. psal. 36. 2 , 3. a ignoran●i● iuris . b ignorancia fact● . voluntas 〈◊〉 cogitur . ●●o● . ● ▪ ● ▪ rom. 7. 18. and 22. 23 ▪ psal. 19. 1● . numb . 15. 〈◊〉 . math. ●5 . 42 ▪ 43. gen. 4. ●0 . gen. 1● . 20. exod. 3. 7. iam. 5. 4. act. 17. 30. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rom. 8. ● . psal. ●9 . exod. 4. ●5 . 1. king . 22. 2. king . 17. 1. sam. 2. 25. matth. 1● . 1. cor. 6. 18. 1. tim. 5. 22. fro● . 〈◊〉 . 15. ● . ti● . 5. 24. 2. pe● . 2. 21. math. 5. 2● . ● . cor. 〈◊〉 . 〈◊〉 . ●●m . 1. 15. math. 15. 19. act. 15. ● . prou. 4. 23. psal 19. 1● . rom. 14. 23. act. 238. act. 16. 33. mat. 10 17. &c. math ▪ 38. 2. sam. 12. 13. psal. 32. 5. luk. 15. 18. psal. 19. 12. 2. cor. ● . 1● . 2. sam. ●8 33. psal. 51. act. 11. ●3 . ezek. ●8 . 21. ioh. 15. 5. iam. 2. 20. ● . king. 23. 25. gen. 3● . 9. ●0 . 2. sam. 16. 10. mark. 7. 7. 1. cor. 8. vlt. 1. cor. 10. 3● . psal. 143. 2. daniel 9. 8. 9. 〈…〉 5 ▪ 11. rom. 5. ● . chap. 3. v. 2. col 3 26. rom. 8. 19. gal. 3. 2● . prou. 18. 14. ● . tim 2. 4. act. 17. 3● . esa. 49 ● . ● . ioh ▪ ● . 1● . ● . cor. ● . 1● . matth. 5. 6. r●●●l . ●1 . 6. psal. 10. 1● . psal. 14● . 1● . 2. cor. ●● . 〈◊〉 . 3● . ● ▪ luk. 15. 17 , 18. 2. sam. 1● . 1● . 1. iohn . ● . 14. maior . minor. conclusio . eccles. 4. 10. c●●● 3. iob. 6. 4. iob. 13. 26. iob. 16. 9. psal. 6 . iob. ●0 30. iob. 15. 8. psal. 32. iob. ●9 . ●9 . rom ▪ ● . 〈◊〉 . exod. 14 ▪ 15. 2. cor. 12. 9. 2. sam. 15. 26. ●om . 9. 3. luk ▪ 4. 1● . psal. 77. 1● . ● . sa● . ● . hab. ● . 4. psal. ●30 . rom. 4. 18. psal. 6. and 77. 2. ch●o 33. 11 , 12. dan. 9. 〈◊〉 , 2● . lament . 3. 40. rom. 8. 28. esa. 45. 7. amos 3. 6. ierem 30. 11. g●n 50. 19 , ● . 2. sam. 16. 10. gen. 45. 5. & 50. 20. micah . 7. ● . 2. pet ● 5 , 6. psal 91. 15. psal. 13. 4. psal 50. 1● . hab. 3. ● . 1. cor. 10. 13. phil. 1. 29. consideration . g●n . 42. 〈◊〉 . humilia●●on . luk. 15. 17. &c. psal. 30. 7. amendment . heb. 12. 21. 1. co● . 11. 32. ioh. ●5 . a●negation . inuocation . hos. 5. 15. patience . rom. 5 3. obedience . heb. 5. 8. heb. 1● . 7. iob ● . gen. 6 ▪ . ier. 25. 12. exod. 〈◊〉 . 41. hab. 2. ● . ● dan 9. v. 2. reu. 21. 4. exod. 23. 28. deut. 7. 2● . pag. 112. psalme 37. 37. 2. cor. 4. 17. heb. 10. 37. psal 39. 4. psal. 90. 12. 1. cor. 15. rom. 7. 14. 23 , &c ● . pet. ● . 〈◊〉 ▪ heb. 1● . 14. 2 cor. 5. 6. phil 1. 23 , ap●● ▪ 22 4 1. ioh. 3. ● . m●●th . 25 34. 1. cor. 7. philip. 3. ●0 . 1. 2● . heb 11. 10. ioh. 16. 20. matth. 5. 4. prou. 14. 13. luk. 6. 23. rom. 14. 〈◊〉 . iob. ●1 . 13 , 14 , 15. ioh. 16. 〈◊〉 . prou. 1● . 13. luk. 1● . 10. and 16. 〈◊〉 . iob. 20. ● . iohn 17. ● . heb. 11. 1● . gen. 49. 1● . ioh 3 14. 15. ● . sam. 30. 6. 2. cor. 1. ● . 〈◊〉 ▪ 9● ▪ 10 , 〈◊〉 ▪ luk 1● ▪ 15. gen. 8. ●0 . 〈◊〉 . 1● ▪ 〈◊〉 . 13. ● . g●● 〈◊〉 . te●●atio f●da . eph. 4. 23. 24. prou. 4. ●3 . psal. 119. 11. psal. 119. ●4 . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. chro. 33 13. 2. sam. 7. 14. 15. esca di●bo●● . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the combat betvveene christ and the diuell displayed: or a commentarie vpon the temptations of christ: preached in cambridge by that reuerend and iudicious diuine m. william perkins satans sophistrie answered by our saviour christ perkins, william, 1558-1602. 1606 approx. 315 kb of xml-encoded text transcribed from 36 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-11 (eebo-tcp phase 1). a09463 stc 19748 estc 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(eebo-tcp ; phase 1, no. a09463) transcribed from: (early english books online ; image set 16197) images scanned from microfilm: (early english books, 1475-1640 ; 1213:6, 1492:6d) the combat betvveene christ and the diuell displayed: or a commentarie vpon the temptations of christ: preached in cambridge by that reuerend and iudicious diuine m. william perkins satans sophistrie answered by our saviour christ perkins, william, 1558-1602. pierson, thomas, ca. 1570-1633. the second edition [8], 54, [6] p. printed by melchisedech bradwood for e. e[dgar] and are to be solde [by cuthbert burby] in pauls church-yard at the signe of the swan, london : anno 1606. originally published in 1604 as: satans sophistrie answered by our saviour christ. publisher's and bookseller's names from stc. running title reads: the combate betweene christ and the diuell. includes index and a table. usually bound with his "works", 1605. identified as part of stc 19648 on umi microfilm reel 1492. reproductions of 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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 jesus christ -temptation -early works to 1800. 2004-07 tcp assigned for keying and markup 2004-07 aptara keyed and coded from proquest page images 2004-08 judith siefring sampled and proofread 2004-08 judith siefring text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion the combat betweene christ and the diuell displayed : or a commentarie vpon the temptations of christ : preached in cambridge by that reuerend and iudicious diuine m. william perkins . the second edition much enlarged by a more perfect copie , at the request of m. perkins executors , by tho. pierson preacher of gods word . hereunto is prefixed an analysis or generall view of this combat : and a twofolde table added : one of places of scripture ; the other of speciall points to be obserued . rom . 16. 20. the god of peace shall tread satan vnder your feet shortly . lvk. 22. 28. 29. you are they which haue continued with me in my temptations : therefore i appoint vnto you a kingdome euen as my father hath appointed vnto me . london printed by melchisedech bradwood for e. e. and are to be solde in pauls church-yard at the signe of the swan . anno 1606. to the right honovrable sir william russell , l. russell , baron of thornhaugh ; with the vertuous lady his wife , grace and peace . vpon that strange a battel in heauen , betweene michael b the great prince , and satan that olde serpent , was heard a loud voice sounding foorth ioy and woe : ioy to the heauens and to them that dwell therein : because c the accuser of the brethren is cast out thence : but woe to the inhabitants of the earth and of the sea , ( that is , to the sonnes of men in this vale of teares ) for the diuell is come downe vnto them with great wrath , knowing that he hath but a short time . in this voice ( right honourable ) are two things affirmed , touching satans ▪ first , that his casting out of heauen is ioifull to the saints ; next that his comming downe on earth is wofull vnto men . is the matter of our woe , ioy to the saints ? nothing lesse ; but that the diuell might be knowen to be an euill guest where euer he comes , the heauens doe reioice for his departure , and sea and earth ought to mourne for his approaching ; so that he is , or at leastwise ought to be , no where welcome , except it be in hell ; and all such persons may well perceiue themselues , not heauenlie but plainly hellish minded , as giue more kinde welcome vnto satan in their cheerefull practise of the works of darkenesse , then they do vnto iesus christ , who d knockes at the doore of their hearts promising to come in and suppe with them , if they will heare his voice and open vnto him . but what do the heauens gaine by satans casting downe ? and how doth his descending to the earth work man such wo ? ans. for heauens gain , e they are wel rid of the malitious accuser of the brethrē . who would know more , must striue to get to heauen , and if more be needfull , there his information shal be certaine . as for mans woe by satans company here on earth , who so doubts heerof , may well suspect himselfe to haue already receiued of him that deadly hurt , in blindnesse of minde and hardnesse of heart , whereof none saue iesus christ the good physitian of our soules , by the f eie-salue , and g anointing of his spirit , can worke the cure . is it not wofull to the flockes and to the heards , when rauenous beasts do frequent their pastures ? then wo to man because of satan : for the perill of the lambe from the woolfe ; of the kid from the leopard ; of the fat beast from the lion ; and of the sucking child from the aspe , is nothing comparable to the danger of man from this olde serpent , who in craft and cruelty , yea in euery hurtfull property goes beyond them all . other deuouring creatures keepe their circuites and obserue their times ; they are sometime weary , and not alwaies hungry ; some are vnfit for the darke , and others afraid of the light , whereby their sillie pray gets some respite : but satan is a prince e of the darknesse of this world , who yet for his aduantage i can transforme himselfe into an angel of light , so as the day and night are to him both alike for the working of our woe : he is euer greedy , and neuer weary , and therefore alwaies seeking ; and if wee dreame of any restraint to him for time or place we deceiue our selues , for he was a k murtherer from the beginning , and so will continue till time shall be no more ; and he m compasseth the whole earth walking in it to and fro , euen n like a roaring lion , seeking whom he may deuoure . with other creatures wo is ended , when the pray is once deuoured ; but to satans pray it is not so , for vnlesse his snare be broken and they deliuered in this life , their woe continues easelesse , endlesse and remedilesse after naturall death . indeed the naturall man doth not perceiue that working of satan which doth procure his woe ; it may be he hath seene the plaiers and the painters diuels , some blacke horned monster with broad eies , crooked clawes or clouen feet ; and till some such thing appeare vnto him , he neuer feareth hurt by satan : little doth he thinke that ignorance in the scriptures , neglect of gods worship , profaning gods sabbaths , with greedy affecting the wealth , pompe , and pleasures of this world doe giue aduantage vnto satan against his soule ; and therefore while the matters of this life do answer his desire , he can sing to himselfe this pleasant requiem ; o soule , soule take thy rest . but our voice from heauen cries woe to all such inhabitants of the earth because of satan ; for they are of this world , and he is p their prince , and their q god , who hauing blinded their minds , r worketh in their hearts , and so keepes them sure in his possession : indeed like a seeming friend he suffereth all s things to be in peace ; but woefull peace , like to absalons wine which he gaue to ammon , that t when his heart was most merrie therewith , his least suspected deadlie wound might light vpon him . euerie one u by nature is the childe of wrath , and so of himselfe ful of all miserie ; but mercilesse satan seekes the increase heerof , by causing the root of mans corruption to spread foorth the branches of all transgressions : indeed he is not the beginner of euery sinne , for much impiety flows from mans inbred impurity ; yet so sure a friend is satan to corruption in the workes of darkenesse , that if nature doe but stretch foorth the hand , satan will thrust at the elbow : doth caine hate abel ? then will satan bring this hatred from the heart to the hand , and cause x caine to kill abel : is iudas couetous ? then wil satan for the satisfying of that desire a make him traiterous : let him find but a sparkle , he will soone kindle it to a flame ; so that wofull is his comming to all naturall men . but doth the child of god escape his hands ? no verily ; satan is a professed deadly foe to all such , he is their b aduersarie and c accuser : that which should procure them good he seekes to hinder ; and what euer may worke them woe , he will be sure to further : if they fall into sinne , he seekes to bring them to despaire ; and when they endeuour to do good , he moues them to be proud : they are no sooner conuerted to the lord , but he hath some d elymas to turne them backe to the world : and though they stand against that assault , yet he will pursue them still , by troubles without and terrours within ; by raging foes , and flattering friends ; so as in regard of satan aduantaged by their flesh and his world , they shall find this to bee true , e while their flesh is vpon them , they shal be sorrowfull ; and while their soules be in them they shall mourne : satan is a mightie f prince , and a wilie g serpent , and if either force or fraud may worke them woe , no child of god shall escape his hands ; he spared not the greene tree , what then will he do to the dry ? but is there no remedy to man for all this woe that comes by satan ? yes , blessed be our god who hath not left vs for a praie vnto his teeth , but to shew the exceeding riches of his grace and loue to the world , h hath giuen his onlie begotten sonne to be our prince and our deliuerer ; who in no sort i tooke the angels , but the seede of abraham : and because they were i partakers of flesh and bloud , he himself took part with them , that hee might destroy through death him that had the power of death , that is , the diuel . for the euidence and application of which deliuerance , he hath ordained in his church an holy ministery , whereby naturall men are brought k from darknesse vnto light , and from the power of satan to himselfe ; and his owne children doe l grow vp into christ their head , and be edified m in their most holie faith , through n which they are kept by the power of god vnto saluation . yet we must so conceiue of this deliuerance , that as israel being brought out of egypt , was not presently setled in the land of canaan , but for the space of forty yeares was exercised with sundry temptations in a barren and drie wildernesse , where they met with o fierie serpents , and were encountred with many and strong enemies , who sought to debarre them from the promised land : so the children of god , though redeemed by christ , are not presently translated from the bondage of corruption , to the full inheritance of perfect glory in the heauens ; but must passe through this vale of teares , and in the wildernesse of this world meete with that crooked serpent the diuell who will seeke to stinge their soules to death , and also stirre vp many an p amelec to entrap them in the way , that either through disobedience or vnbeliefe they may be depriued of their heauenly canaan . true it is , this match is farre vnequall , for flesh and bloud to fight against spirituall powers ; yet heere is comfort , that we haue him for our captaine who in his q deepest humility spoiled our strongest aduersary , and is now r crowned with glorie and honour , being highlie exalted s far aboue all might and domination at his fathers right hand , where he t must reigne till he hath put all his enemies vnder his feet ; yea till he hath u troden satan vnder the feete of all his members : only this he requireth that we should bee valiant and x quit our selues like men in the power of his might , knowing that the battel is the lords , and so the victory sure before we strike a stroke . now for the manner of our fight ( a matter indeed of great moment , because a y smooth stone out of dauids sling wil foile to the ground great goliah ) wee haue in this combate between christ and the diuell , so pregnant direction set before vs , that vnlesse wee doe wilfully shut our eies against the light , in this behalfe wee cannot be ignorant of our duty : z whatsoeuer was written aforetime was written for our learning ; and therefore the recording of this combate is as much from christ to euery christian , as the speach of gideon to his souldiers , a looke on me and doe likewise ; euen as idoe , soe do ye ; for christ left himselfe an example that we should follow his steps , though not in his miraculous fast , yet in his couragious fight against sinne . the view heereof hath formerly beene presented to your honors , by master robert hill , bachelor of diuinity , vnder this title , satans sophistrie answered by our sauior christ. and now at the intreaty of m. perkins executors , i have published it againe ; yet vnder a new title , and more large almost by one third part . mine endeuour hath beene that this poore orphane might imitate his brethren , who were the messengers of loue vnto our church , while their happy father liued among vs. what is wanting heerein , or may deserue a iust reproofe i willingly take to my self , me me adsum qui feci-&c . what i haue beene able to doe , i humbly commend to the church of god vnder your honourable protection . if heerein i seeme presumptuous , because i am vnknowen vnto you , i humbly craue this fauourable construction ; that i chose rather by presuming to wrong my selfe , then to alienate this booke from your honours , who had right heereto by former dedication . when your honourable imployments in time past required your wisedome and courage , for the iust defence of our soueraignes right , i make no question , but as well the messengers of victory ouer rebels , as the counsellers of peace , were alwaies welcome to your honour : why then should i doubt , whether this ensuing display , being as wel a counseller of peace with god , as an herauld of triumph through christ ouer satan , the arch-enemy of our soules , will be gratefull vnto you , who haue learned long since , that whosoeuer will keepe a good conscience towards god or man must endure manie a conflict with satan ? now that god of peace who is able to doe exceeding abundantly aboue all that wee can aske or thinke , graunt vnto your honours according to the riches of his mercy , so to fight the good fight of faith on earth , that you may receiue the crowne of glorie in heauen . cambridge , emmanuel colledge , 25. of iune . 1606. your honours in the lord to be commanded , tho. pierson . to the right honorable sir william rvssell , lord russell , baron of thornhaugh , yoonger sonne to that most christian and honourable earle , fravncis earle of bedford ; with the vertuous lady his wife , grace and peace . right honorable , as iohn the baptist was in one desert , so our sauiour christ he was in an other : but as these two differed in their being in the world : so did they not accord in their being in the wildernesse . iohn was with some men , christ with none ; iohn was with wilde men , christ with wild beasts ; iohn was preaching , christ praying ; iohn was baptizing , christ fighting ; iohn was feeding , christ fasting ; iohn was encountring with diuels incarnate , christ did encounter with the prince of those diuels . from iohn preaching in the desert , learne wee diligence in our callings : from christ tempted in the desert , see we troubles at our calling : a many are the troubles of the righteous , but the lord deliuereth them out of all . if it please you to giue these after-lines the reading , you shall see set downe that monomachie or single combat , which was hand to hand betwixt christ and the diuell . and as for christ iesus , you shall see him fasting , fighting , conquering . fasting and an hungry , to shew he was man : fighting and encountring , to shew he was messiah ; and conquering and triumphing , to shew he was god. and as for the diuell , you shall see him obiecting , answering , flying . obiecting , that b christ might despaire ; c answering , that he might presume ; and d flying , when he could not ouercome . in christs temptations , we see the estate of the e church ; in satans assault , we see his malice to the f church , is christ tempted ? think it not strange if we fall into g temptations . for the griefe of the head , is the griefe of the h members : and the temptations of christ , shew the temptations of i christians . it is true of christ , that k by many tribulations he did enter into the kingdome of god : that l our high priest was consecrated by afflictions , that so he must suffer and enter into his m glory . he is no sooner borne into the world , but he is a hunted by herod ; baptized at iordan , b but satan sets on him ; a preacher for repentance , but the c scribes proscribe him ; to d worke miracles , but the pharises slander him . he is no sooner to suffer , but e the diuell assaults him ; apprehended , but the f iewes deliuer him ; deliuered , but g herod derides him ; derided , but h pilat condemnes him ; condemned , but the souldiers i abuse him . is he on the crosse ? the k people will not pity him : is he risen ? the high priests will l belie him . in a word , is he vpon earth ? he is tempted in his m person ; is he in heauen ? he is n tempted in his members . thus the life of christ was a warfare vpon earth , and the life of christians must be a warfare vpon earth . we liue heere in a sea of troubles : the sea is the world , the waues are calamities , the church is the ship , the anker is hope , the sailes are loue , the saints are passengers , the hauen is heauen , and christ is our pilot. when the sea can continue without waues , the shippe without tossings , and passengers not be sicke vpon the water , then shall the church of god be without trials . we begin this voiage so soone as we are borne , and we must saile on till our dying daie . we doe reade in gods word of many kinds of temptations : god , satan , man , the world , and the flesh , are saide to tempt . god tempteth man to trie his obedience , satan tempteth man to make him disobedient : man doe tempt men to trie what is in them : and man tempteth god to trie what is in him . the world is a temper , to keepe man from god : and the flesh is a tempter , to bring man to the diuell : so god tempted abraham a in the offering of his son : satan b tempted iob in the losse of his goods : a c queene tempted salomon in trying his wisedome : men d tempted god by distrust in the desert : the world tempted domas , e when he forsooke the apostles : and the flesh tempted dauid , f when he fell by adultery . doth god tempt vs ? take heed of hypocrisie : doth satan tempt vs ? take heed of his subtiltie : doth man tempt man ? take heed of dissembling : doth man tempt god ? take heed of inquiring : doth the world tempt man ? take heed of apostasie : doth the flesh tempt man ? take heed of carnalitie . but dowe so ? are we warie of these tempers ? no , we are not , and therefore we fall . we fall on the right hand , by temptations in prosperitie , and we fall on the left , by temptations in aduersitie . of the one it may be said , it hath slaine g thousands : of the other , that it hath slaine ten thousands . when we come and see cities dispeopled , houses defaced , and wals pulled downe , we say , the souldier hath beene there : and when we see pride in the rich , discontent in the poore , and sinne in all , we may iustly say , the tempter hath beene there . now of all other temptations , it pleaseth god to suffer his church to be tempted with afflictions . it is neuer free either from the sword of ishmael ; which is a a reuiling tongue : or the sword of esau , a b persecuting hand . neither was there yet euer christian man found , who had not his part in the cup of affliction . we must drinke of the c same cup our master did : d the disciple is not aboue his master . the reasons why god doth visit vs thus with afflictions , are : 1. to humble vs. 2. to weane vs. 3. to winnow vs. 4. to preuent vs. 5. to teach vs. 6. to enlighten vs. 7. to honour vs. 8. to cure vs. 9. to crowne vs. 10. to comfort vs. 11. to protect vs. 12. to adopt vs. and last of all , to teach and comfort others . to e humble vs , that we be not proud : f to weane vs , that we loue not his world : g to winnow vs , that we be not chaffe : h to preuent vs , that we do not sinne : i to teach vs , that we be patient in aduersity : to k enlighten vs , that we see our errors : to l honor vs , that our faith may be manifest : to cure vs , that we m surfet not of securitie : to n crowne vs , that we may liue eternally : to o comfort vs , that he may send his spirit : to p protect vs , that he may guide vs by his angels : to a adopt vs , that we may be his sonnes : b and to teach others , that they seeing how sin is punished in vs , they may take heed it be not found in them : that they c seeing our comforts in troubles , may not be discouraged in the like trials . thus a christian mans diet is more sowre then sweet : his physicke is more alcës then hony : his life is more a pilgrimage then a progresse : and his death is more despised then honoured . this if men would thinke of before , afflictions would be as welcome to the soule of man , as d afflicted ruth was to the field of boaz. but because we looke not for them before they come , thinke not on gods doing when they are come , and doe desire to be happie both heere and hereafter ; therefore we can away with the name of naomi , but in no case would we be called e mara . we f see the sea , not the whale : the g egyptian , not the saluation : the h lious mouth , not him that stoppeth the lions mouth . if we could see god in our troubles , as i elisha did in his , then would we say : there are more with vs , then there are against vs. but because we doe not , therefore at euery assault of the assyrians , we say , as the seruant to k elishah did : alas master , what shall we doe ? and with the disciples : carest thou not master that we perish ? yet it is good for vs to suffer affliction : m blessed is the man that endureth temptation : for when he is tried , he shall receiue the crowne of life which the lord hath promised to them that loue him . it is a commanded by god , b practised by christ , c yeelded to by the saints , d assigned by gods prouidence , and good for vs ech way . we are gods e trees , we shall groe better by pruning : gods pomander , smell better by rubbing : gods spice , he more profitable by bruising : and gods conduits , we are the better by running . let vs suffer afflictions , they are f momentany in respect of time : g fauors , if we respect gods loue , and a meanes to bring vs to the kingdome of god. if they did consume vs , we might wish them an end : but they doe purge vs , let vs be content . they h are gods fan , we are gods wheat : they are gods boulter , we are gods meale : they are gods i flame , we are gods bush : they are gods k cords , we are gods sacrifice : they are gods fornace , we are gods gold . the wheat will not be good without the fan , nor the meale without the boulter , nor the bush without the flame , nor the sacrifice without the cords , nor the gold without the fornace : they are trials , not punishments , if we be sonnes : punishments , not trials , if we be slaues . let vs then beare them , they l will haue an end : ioy m will follow : they n shew vs our weekenesse : they o moue vs to pray : they p shew we are in the path way to heauen : and q make vs contemne this present world . by them we a learne to repent vs of sinne past , b to take heed of sinne present , and to foresee sinne to come . by them we c receiue gods spirit : d are like to christ : are acquainted e with godspower : haue f ioy in deliuerance : know benefit of prosterity : made more hardy to suffer : and g haue cause to practise many excellent vertues . they cause vs ( as one saith ) to seeke out gods promise : the promise to seeke faith : faith to seeke praier : and praier to finde god. h seeke , and yee shall finde : i call , and he will answer : k waite , and he will come . i am to write an epistle , i must not be long . iobs l messengers came not so fast on him : but iobs afflictions may come as fast vpon vs. hath dauid slain m a beare ? he shall encounter with a lion : hath he killed a lion ? n he must fight with goliah : hath he subdued goliah ? he must make a rode vpon the philistims : are the philistims conquered ? o saul wil assault him . remember dauids troubles , and feresee what may be our troubles . the more righteous we are , the more manifold are our troubles : and he better we are , the better we may indure them . but as our troubles are many , so are our deliuerances many god will deliuer vs out of all . he that deliuered p noah from the floud , q lot from sodome , r iacob from esau , s ioseph from potiphar , a moses from pharaoh , b israel from egypt , c dauid from saul , d eliah from achab , e elisha from the syrians , f naaman from his leprosie , g hezechiah from the plague , h the three children from the fire , i daniel from the lions , k ioseph from herod , the apostles l from the iewes , m and christ from the diuell : he , euen he will either deliuer vs from trouble , or comfort vs in trouble , or mitigate troubles when they come vpon vs. he , n he hath promised to doe it , and he that hath promised , is able to do it . and this he doth sometimes by no meanes , sometimes by small meanes , sometimes by ordinary meanes , sometimes by extraordinarie , sometimes contrarie to all meanes . by no o meanes be cured a creeple at bethesda : by p small meanes he fed fiue thousand in the desert : by q ordinary meanes he was brought from the pinnacle : t by meanes extraordinary he was prouided for in hunger : and contrarie to all meanes were the three children preserued in the fornace of fire . i haue good cause to thinke of gods gracious deliuerance , being my selfe deliuered from a great trouble . since the time i was vnkindly dismissed from my poore charge , where i would haue continued , if malice had not hindred me , i haue liued in an end of this city : dangerously in respect of the sicknesse ; poorely in regard of maintenance ; and painfully , in respect of my ministerie : yet till this time hath the lord deliuered me : and as paul said , a he will deliuer me , if that he see it be best for me . let man therefore b comfort himselfe in the lord : c after two daies he will reuiue vs , and the third day he will raise vs vp againe : d heauiensse may endure for a night , but ioy will come in the morning . e doubtlesse there is a reward for the righteous : verily , f god retaineth not his wrath for euer . could he ouercome the world , and can he not ouercome many troubles in the world ? yea , let one plague follow another , as one quaile sings to another : yet as the g viper leaped on paules hand , and forthwith leaped off againe , so one trouble shall leape vpon the righteous , and anon leap off againe : h though he fall , he shall rise againe , the righteous shall not be forsaken for euer . if he hath deliuered vs from the guilt of our sinnes , he will deliuer vs from the punishment of our sinnes . let vs then therefore be patient in trouble , constant in hope , rooted in loue : let vs waite and he will come , call and he will heare , beleeue and he will performe , repent vs of our euill committed against him , and he will repent of his euils intended against vs. he is ouer vs by his prouidence , about vs by his angels , in vs by his spirit , with vs by his word , vnder vs by his power , and vpon vs by his sonne . in him is our helpe , from him is our comfort , by him is our victory , and for him is our trouble . a in thee haue i trusted , saith a king : b who euer was confounded that trusted in the lord ▪ said a friend ? and as elkanah was to c hannah in stead of many sons , so god is to his in stead of many comforters . of other comforters , we may say as iob did of his frinds : d silly comforters are you all . they will leaue vs , as mice doe a ruinous house ▪ but the lord ( like e ruthe to naomi ) will neuer leaue vs , nor forsake vs , especially in the houre of death , f which is in remembrance bitter to great men : in that houre of death he will be with vs , and command his g angels to take charge of our soules , the h earth to be as a bed for our bodies : that so the one i may goe into glory , the other reserued in hope of like glorie , k and be made one day like vnto the glorious body of christ iesus . thus , right honorable , you haue seene the righteous in affliction ; as l israel was in babylon : and that the lord like m zorobabel is ready to deliuer them . though in troubles christs seemes as in the n ship to sleepe , yet in deliuerance he awakes as a man out of sleepe , and as a giant refreshed with wine . he will rebuke the waues and winds of troubles and persecution , and they shall flie before him as sysera did before a debora , and the b philistims before ionathan and his seruant . and as christ asking the woman of her accuser she answered , there was none : so in the end aske a christian of his troubles , and he will say , there are none . c he is a buckler for our left hand , and a sword in our right : he is an helmet on our head , and harnesse for our body . we shall looke vpon troubles , as d israel did on the egyptians , as the e iewes did on goliah , and as the grecians did on hector , to triumph ouer them : and as the angell said to ioseph . f they are dead that sought the childs life ; so the spirit shall say to the afflicted , they are dead that did seek your life . a day of deliuerance , a yeere of iubile will come , and then g ioseph shall be out of prison , h iacob out of seruitude , and i iob shall lie no more in the dust of the earth : k let vs comfort our selues with these words . i haue exceeded an epistle , especially to such a small bocke . if the wals seeme too great for this city ; abundans cautela non no cet . it is vsuall for students not onely to present their owne labours , but also other mens to great personages , especially such workes wherein they haue beene either translators or ouerseers . it were infinit to instance this point . i am bolde to doe the like to your honour at this time . this copie it was brought vnto my hand , i haue conferred it with another , i haue persued it at the presse , i heard diuers of the sermons , i haue added nothing of mine owne : and i desire , that of those a many baskets full of most delicate diet , which this worthy man hath now left behind him , there may not so much as any one be lost . if any such come vnto my hand , surely they shall not be lost . by his life had i much comfort , and i will seeke to honour him after he is dead . i was twenty yeeres acquainted with him : i at his request made the first fruits of his labours to speake english. and now i am bold to present this his posthume to your patronage . your honorable nephew , his vertuous lady , your worthy sister , haue heeretofore accepted the labours of this man. if it shall please your good honor to do the like , this preface of mine shall remaine as a perpetuall testimony of my duty to you : and the booke following as fully armed against all such aduersaries as shall speake against it . the god of heauen , who hath made you honorable in your most honorable progenitors , make you thrice honorable in your future successors : that the memoriall of the righteous may be euerlasting , when as the name of the wicked shall rot . london , saint martins in the fields . ian. 12. 1604. your honours at commandement , robert hill , fellow of s. iohns coll. in cambridge . a generall view of the strange combate betweene our sauiour christ and satan . the description of this combate betweene christ and satan conteineth a preface or preparation , consisting of christs going forth to the place of combate , vers. 1. christs abode and conuersing in that place , vers. 2. the combat it selfe consisting of three great conflicts : first , tending to bring christ to vnbeliefe : and it consisteth of satans preparation thereto . vers. 3. the temptation in selfe , vers. 3. christes repulse thereof , vers. 4. second , tending to bring christ to presumption : conteining satans preparation , vers. 5. the assault or temptation , vers. 6. christs repulse and answer , vers. 7. third , tending to bring christ to idolatry : conteining satans preparation , vers. 8. the assault or temptation , vers. 9. christs repulse and answer , vers. 10. an happie issue and euent thereof , consisting of satans departing from christ , vers. 11. the angels ministring vnto christ , vers. 11. resist the diuell and he will flee : draw neere to god and he will draw neere to you . iam. 4. 7. 8. the true grace of faith enables vs to both : for 1. pet. 5. 9. whom resist stedfast in the faith . heb. 10. 22. let vs draw neere with a true heart in assurance of faith . the combate betweene christ and the divell expounded . mat. 4. 1. then was iesus led aside of the spirit into the wilderness to be tempted of the diuell . the eleuen first verses of this chapter do conteine a briefe description of christes tēptations , wherof i haue chosen to intreat , hauing formerly handled the doctrine of conscience , because all that endeuour either to get or keepe a good conscience , are most of all subiect to temptations : now here we haue the speciall temptations of the diuell wherewith he assaulted our sauiour christ , and in christs example the best way to auoid the same . this description consisteth of three distinct parts : first , a preface or preparation to a combate betweene christ and the diuell , vers . 1. 2. secondly , the combate or conflict it selfe , vers . 3. 4. 5. 6. 7. 8. 9. 10. thirdly , the issue or euent of this combate , vers . 11. i. part. the preparation to the combate hath two parts : first , christs going foorth to that place where the combate was to be fought , vers . 1. secondly , his abode & conuersing in that place , vers . 2. 1. christs going forth to the place is set out by sundry circumstances of the euangelists : as , the time when he went ; the authour of his going ; the maner how he went furnished ; the place whither he went ; and the end wherefore . i. circumstance . the time when christ went foorth to be tempted is noted in this word then : what time this was , we shall see in the end of the former chapter , where is set downe the baptisme of our sauiour christ by iohn in the riuer iordan ; as also the great honour and maiesty wherewith he was there renowmed : for it pleased christ for speciall end and purpose to be baptized , not as we are , to put off sinne , for he had none ; but to be ordained a mediatour for vs , that putting on our sin he might beare the burden thereof in our steed . againe in his baptisme he was distinctly proclaimed , the doctour of his church : for immediately thereupon , the holy ghost descended vpon him like a doue , and a voice came from heauen , saying , this is my welbeloued sonne in whom i am well pleased . now so soone as christ was thus solemnly inaugurated into his office , and proclaimed from heauen to be the sole doctor and prophet of gods church , euen then immediately without any delay was he driuen forth , as marke saith , chapt . 1. 12. the vse . in that christ is no sooner baptized , but he is presently tempted , we learne ; that all those who are truely baptized into christ must make account to be tempted , and prepare for a combat with the diuell , euen through the whole course of their liues : for if satan durst be so bolde as to encounter with christ iesus the head of the church after his baptisme , then doubtlesse he will not spare any of his members who are but weake & sinfull men . again , in baptisme a man giues vp his name vnto god , promising therein for euer to renounce all seruice to the diuell , the flesh and the world ; and contrariwise to beleeue in god , and to serue him ; and this vow being thus made , it is the will of god he should be tempted , that in the schoole of temptation he might learn to practise his baptisme . but here most men wil say , they neuer felt by experience in themselues the trueth of this doctrine ; for they haue not perceiued any such combate in themselues , though they haue bene baptized many yeres agone . answ. such men , whatsoeuer they be , haue indeed the outward baptisme of water , but they neuer yet receiued the inward baptisme of the spirit ; they weare christs liuery , but as yet they do seruice vnto satan ; and though they haue been made partakers of the seales of the couenant , yet still they abide within the kingdome of darkenesse ; for christ heere teacheth by his owne example , that all those who haue receiued the inward baptism of the spirit , whereby they haue effectually put off sinne , and put on the lord iesus , are as sure to be tempted by satan as himselfe was : therefore let such persons as neuer yet felt in themselues this spiritual conflict , now begin to reform their liues , and to performe their vow of baptisme , and they shal vndoubtedly find in themselues the truth of this doctrine , that all that are baptized into christ , shal be tempted of the diuell . so long as the children of israel continued vnder pharaos bondage , they were not pursued by his army ; but when they set their faces toward the land of canaan , then presently he makes after them , with all his might and malice ; euen so , while men liue in sinne and submit themselues to satans spirituall bondage , he will suffer all things to be in peace with them ; but if once they set their hearts on the heauenly canaan , and giue themselues syncerely to gods seruice , then will he with all his force pursue them , & meet them with armies of temptations to turne them backe into their olde way of sinne againe . the silly bird that is in the snare or vnder the net , so long as she lieth still feeles no harme ; but when she stirs & offers to get away , then begins her paine , and the more she striues , the more she finds her selfe ensnared : so fareth it with silly men , while they liue in sinne securely , they are not troubled with satans temptations ; but when they beginne to leaue their badde courses , and settle themselues to serue the lord , then presently the diuel seeks to spread his net to intangle them in his snare . the consideration whereof must teach vs , to watch and pray that we enter not into temptation ; and ( as paul saith ) to put on the whole armor of god , that we may be able to stand against the assaults of the diuell , ephes. 6. 11. secondly , in that our sauiour christ after his solemne inauguration into his mediatorship , was immediatly to go to be tempted ; we learn , that all those that are set apart by god to any speciall calling , euen at their verie entrance thereinto must looke for temptations . this befell the head , and therefore all the members must reckon for it . when moses was first called to be the guide and conducter of gods people out of egypt , a hauing slaine an egyptian in defence of one of his brethren , vpon knowledge of the fact he was fain to flie from pharaos court into the land of madian , and there to liue a shephers life for many yeres with his father in law iethro . and dauid was no sooner appointed by god to be king ouer his people israel , but b saul began to persecute him , and so continued all his dayes . and our sauiour christ , hauing called his apostles to their office of preaching his kingdome , c tooke them soone after to the sea , and there falling asleepe suffered their ship to be so tossed with waues in a great tempest , that they looked for nothing but present drowning , so as they cried out , master saue vs , we perish . and this the lord doth in great wisedome for the good of his children : first to teach them , that no man is able of himselfe , to carry himselfe in any acceptable course of his calling without gods speciall assistance and grace . secondly , to stir vp in them those good gifts and graces which he hath formerly bestowed on them ; as the feare of his name , the loue of his maiesty , the gifts of prayer , faith , patience , and many other which he would haue tried in the entrance of their callings , and exercised in the continuance therein vnto the end . thirdly , seeing christ begins his propheticall office of treaching his church , with temptations ; this should admonish all ministers of the word , that howsoeuer all gods people must prepare themselues against satans temptations , yet they must doe it aboue the rest ; for looke as in a pitched field , the enemy aimeth principally at the standerd-bearer ; euen so satan and his instruments , do among all gods people , bend their greatest forces against the ministers of christ which holde vp his scepter , and display his banner in the preaching of the gospel . when iehoshuah the high priest stood before the lord , satan stood at his right hand to resist him , zak. 3. 1. and when ahab went to fight against the king of syriah , satan became a lying spirit in the mouth of 400. prophets & mo , 1. king. 22. 22. this is that great red dragon , that with his taile drew downe the third part of the starres of heauen , that is , of the ministers and preachers of the word , and cast them to the earth , reuel . 12. 13. 4. this is he that desired to winnow the disciples as wheat , luk. 22. 31. and as the king of aram said of ahab , fight not against small nor great , but against the king of israel only , 1. king. 22. 31. so satan fighteth not against any so much as the prophets of israel , the ministers of the church . fourthly , in that christ is tempted before he go to preach , we learne that it is good and profitable for gods ministers to be exercised with temptations euen of satan himselfe , & that for sundry causes ; first , that they may know c what temptations meane ; secondly that they may d be the more able to minister helpe and comfort to those that are tempted ; thirdly to make them vnderstand the word of god aright ; for many places of scripture can not so well be vnderstood by bare study onely , as by temptations e therewithall ; and it is true which one sayth well , reading , meditation , prayer , and temptation , make a diuine . ii. circumstance the author or efficient cause of christes going foorth ; to wit , the holy ghost , noted in these words , was led by the spirit : the word led , in the originall signifieth thus much , that iesus was carried apart by the spirit ; which must not bee vnderstood of any locall transportation of his bodie from the riuer to the wildernesse , as a elias was caried from earth to heauen ; or as b philip was taken away from the eunuch , and carried to azotus ; but it was a motion of the holy ghost , wherewith christ was filled aboue measure and made willing to encounter with satan in that combat ; for so are the words by s. luke , c being full of the holy ghost hee returned from iordan , and was led by the spirit into the wildernesse , that is , by the inward motion and instinct of gods spirit ; againe , s. marke saying , d the spirit droue him into the wildernesse , giueth vs further to vnderstand , that this motion in christ from the spirit , was a peculiar motion , not forced or constrained , but voluntary , and yet very strong and effectuall . again , by the spirit here , is not meant the diuell or an euill spirit , but the holy spirit of god : he it was that moued christ to goe into the wildernesse ; so that the meaning is this ; after christ was baptized in iordan by iohn , hee willingly tooke his iourney into the wildernesse , being moued thereunto by a speciall and strong instinct of gods holy spirit , wherwith he was filled aboue measure . if any aske , how christ could be led by the spirit , seeing hee sends the spirit : answ. these two may well stand together : for christ must be considered two wayes ; first as man in the forme of a seruant ; secondly , as god , euen the sonne of god , yea god himselfe : now as christ was man , he was subiect to gods prouidēce , and so was led and guided by the holy ghost : but as he is god , he is not subiect to prouidēce , but is the author therof , and is not himselfe led or sent , but together with the father sendeth the spirit . the vse . in this circumstance we may obserue ; first the exceeding holinesse of christs manhood , in that he moued not from one place to another , without the speciall instinct and direction of the spirit of god. by which example we are taught to suffer our selues to be ordered and guided by the spirit of god in euery thing we take in hand , yea in all our thoughts , words and deeds ; for this is the true note of euery child of god to be led by the spirit , rom. 8. 14. where the apostle vseth the same word that s. luke doth speaking of this leading of our sauiour to be tempted : we must therefore labour to be of dauids disposition , to haue our harts pliable to all gods testimonies ; when god said , seek ye my face , dauids hart answered , i seeke thy face o lord , psal. 27. 8. and thus doing we shall suffer our selues to be directed and guided by the holy ghost , for he teacheth and guideth men by the word . secondly , from this that christ was led vnto temptatiō by the spirit of god ; we learne , that temptations come not by chance , nor yet by the will and pleasure of the diuel only : for he could not touch iob , or ought he had till god e gaue him leaue ; nor enter into the heard of swine , till christ said , f go ; but temptations come by gods most iust permission , and not without his speciall prouidence & appointment . this combat of christ with satan was decreed of god by his speciall appointment in his eternall counsell . and therefore was christ led by the spirit to encounter with the diuell , that he might performe this one worke of a mediator , namely in temptation ouercome him , who by temptation ouercame all mankind . and as god appointed this combate of our sauiour , so hath he also ordained the temptations of euery christian and the circumstances thereof : the theater or place of this combat is this present euill world ; the actors are satan and euery christian ; the beholders are men and angels , 1. cor. 4. 9. the vmpire and iudge is god himselfe , who ouerruleth satan , so as the issue cannot but be happie and blessed to those that fight manfully ; for hee casteth away none that be mighty & valiant of courage , iob. 36. 1. he will giue an issue with the temptations , 1. cor. 10. 13. from whence we learne sundry good instructions . first , when we are tossed and tried by manifolde temptations , we must not thinke it strange , but rather count it exceeding great ioy , iam , 1. 2. because it is gods blessed will and ordinance that satan and euery christian should enter combat and conflict , for the triall of his graces in them . secondly , we are hereby taught to labour with patience to beare all trials and afflictions , not vsing vnlawfull means to winde our selues out of them , because they come by the speciall prouidence of the almighty . thirdly , christ went not to be tempted till he was led by the spirit ; therfore no man must wittingly put himselfe into danger without a calling from god , left therein hee tempt god : indeed a man may be moued extraordinarily , to offer himselfe into places of danger ; thus a paul went bound in the spirit to hierusalem , that is , he willingly followed the motion of the holy ghost , which inwardly enforced him to go thither . and the same may be said of many holy martyrs , who though they might haue escaped by flight , yet did willingly offer themselues into the hands of their persecutours , and endured the violence of their torments , which wee must thinke they did by a special motion of the holy ghost ; otherwise , for a man to offer himselfe into danger without all warrant from god , is to swarue from the practise of christ in this place . fourthly , christ being ledde by the spirit , did not seeke to shrowd himselfe from this combate ; so likewise if a man follow his calling according to gods will , and thereupon fall into troubles and temptations , he may not seeke to escape them by neglecting his duty , but with courage and patience must inure himselfe to beare them , wayting on the lord by wel-doing for his deliuerance . heere it may well be asked , whether a man can lawfully and with good conscience abide in those places which are certainly knowen to be haunted with euill spirits ? answ. some indeed are so venturous & bold that they feare nothing : yet the trueth is , no man ought on his own head abide or lodge in such places , vnlesse it be within the compasse of his calling , or els haue a true extraordinary motion of gods spirit so to doe ; we are therefore rather to auoid them , than wittingly and willingly thrust our selues into the danger of such places ; for if god haue giuen liberty vnto satan to possesse such places as haue been consecrated to idolatry , or defiled by oppression and bloud , or such like abhominations , why should wee without warrant from god , put our selues into his hands ? this also may serue to reprooue those men who presume so much vpō their strong faith , that they neuer sticke to thrust themselues into most lewd company : but let such persons beware , for places of bad company are places of danger by reason of that power and liberty which satan hath among them , for there he hath a throne , reuel . 2. 13. how then can it be , that they should cleane escape the infection of sinne , who do vsually conuerse with those that commit it without controlement ? b he that walketh with the wise ( sayth salomon ) shall be wise ; but a companion of fooles shall be made woorse : so the words signifie : and therefore his counsell is , c not to consent when sinners entise vs : nor to d make friendship with the angry person , nor to go with the furious , lest we learne their wayes and receiue destruction to our soules : fiftly , in this leading of christ by the spirit , we learne a further thing : so long as christ was a priuat man he liued with ioseph and mary a priuate life ; but being baptized , and thereby installed in his office of mediatour , he returnes not to bethlem or nazaret where he was borne and brought vp , but gets him presently into the wildernesse , thereto encounter with satan , and that by the motion of the spirit ; wherein we may see , that all that are appointed and set apart by god for any speciall calling , are in some sort changed by his spirit , and as it were made other men . when saul was anointed to be king , the text sayth , god gaue him another heart . 1. sam. 10. 9. and when dauid e was made of a shepheard a king , he was furnished for that place , as his behauiour shewed , which was such as did beseeme a king . thus the apostles of our sauiour christ , of poore fisher-men , altogether f vnlettered , by the gift of christs calling , g were made able ministers of the new testament , and so became indeed fishers of men , mark. 1. 17. which serues to confute such men as plead extraordinary callings , as many haue done ; some saying they were elias , some iohn baptist , &c. for if these were such men , and had receiued such extraordinary callings , then should they withall haue beene endued with extraordinary gifts fit for those callings ; but no such thing befalleth them , nay it is plaine , they remaine the same men they were before , without any change at all in respect of gifts fit for such persons as they pretend themselues to be . and to apply this to our selues ; we are all by nature the children of wrath , and enemies vnto god ; but by grace we are made kings , priests , and prophets ; kings to rule ouer the world and the diuell , in respect of their prouocations vnto sinne , as also to subdue in our selues our owne euill lusts and affections ; priests to offer vp spirituall sacrifices vnto god , as prayers and praises for his daily blessings ; and prophets to instruct our selues and others in the wayes of god , according to our gifts and calling . now then it behoueth vs all to become new men , and to leade new liues fitting and sutable to our holy calling , giuing our selues wholly to the honour and seruice of god , shewing hereby , that we are hereunto called by his spirit of grace and holinesse , so shall we h walke woorthy of the lord , and shew foorth the vertues of him that hath called vs , 1. pet. 2. 9. iii. circumstance . how christ went furnished into this place of combate : which though our euangelist matthew hath omitted , yet hath s. luke plainly noted , saying , he was filled with the holy ghost . luk. 4. 1. if any shall say , this seemes to import that christ wanted the the fulnesse of the spirit all the former part of his life , if now only after his baptisme he were filled therewith . i answer , this fulnesse of the spirit is ascribed vnto christ after his baptisme , not as though he formerly susteined any want of the spirit , but because at his baptisme he receiued a greater measure of the spirit than he had before : for this we must know , that christ was alwayes filled with the spirit ; being an infant he had a full measure of gifts fit for his infancie , and still as his growth in yeres required moe graces of the spirit , he increased therein , hauing in his youth & in his riper yeres full measure of gifts fit for his estate in those times . and at his baptisme being inaugurated into his mediatourship , he receiued such fulnesse of the spirit as was behoouefull for so high an office , which because it was farre greater than before he needed , therefore is he now sayd to be filled with the holy ghost : so that though christ were alwayes full of grace , yet he increased therein as his estate and calling did require . the vse . this serues to confute the papists , who teach that christ had all fulnesse of spirit in his infancie , euen from his conception and birth ; and did not grow in grace at all , saue only experimentally , as he had occasion to manifest the same more and more in practise . but. s. luke sayth plainly , that iesus increased in wisdome , and stature , and in fauour with god and men , luk. 2. 52. againe , christ was like vnto man in all things , sinne only excepted , and therefore did increase in grace as man doth in gifts from time to time . further , christ goeth thus furnished to this combate that he might be able to encounter with satan hand to hand , and at the end giue him the finall ouerthrow . thus he furnished moses a for his ambassage vnto pharaoh ; and b dauid for his combate with goliah ; aholiab and c bezaliel for the worke of the tabernacle ; and euery one whom god imployeth about any speciall worke , is furnished and fitted thereto of god with speciall gifts : whereby in euery age we may see whom god placeth in any calling , for they are well qualified for the duties thereof ; and therefore those that want gifts meet for their callings , doe thrust in themselues thereto , and are not placed therein of god. iv. circumstance . whither was christ led to be tempted ? namely , into the wildernesse , that is the place chosen of god for this combate . there be diuers opinions touching this place ; some thinke it was a little wildernes betweene ierusalem and iericho ; some the desert of palestina ; others , the great desert of arabia , where elias fasted forty dayes and forty nights ; and where the israelites wandered forty yeeres . but seeing the holy-ghost doth not define what wildernes this was , we are not curiously to inquire after it , but only know it was a desert and solitary place . let vs rather search into the reasons wherefore he chose a desert place for this combat ; and they are diuers : first , because he was to worke our redemption in great humility , euen in the base and low estate of a seruant , for the satisfying of gods iustice in that nature which had sinned , therefore he would not goe to ierusalem there to shew his glory and godhead , as a little before he was proclaimed in his baptisme ; but he gets himselfe to a desert place void of all pompe and glory , where he meant to begin this great worke for vs by encountring with our chiefest aduersary . secondly , hee chose this place for the more easie encountering with our aduersarie satan , whom he was to ouercome for vs : for if christ after his baptisme should haue shewed the glory of his godhead , satan durst not haue medled with him ; therefore as the fisher hides the hooke and shewes the bait to entise the fish , so our sauiour christ with the vaile of his flesh in this base estate and solitary place did couer the glory of his godhead , that satan seeing him only in this low degree , might be the more eager and bolde to set vpon him . thirdly , christ was willing to giue vnto his aduersarie the aduantage of the place , that therewithall he might giue him the greater ouerthrow ; for the diuell delights a in desert and forlorne places , and there he would chuse to practise his temptations , because in such places men want those helps and comforts which in society they may finde : hence salomon sayth , d woe be to him that is alone : yea , god himselfe sayd of man in the state of his innocency , c it is not good for man to be himselfe alone . and that satan takes aduantage of such solitarinesse , appeares by his tempting of eue , when she was apart from her husband , ge. 3. 1. fourthly , the praise and honour of this victory ouer satan , was peculiar to christ , and not communicable to any creature : and therefore christ chose a desert place for this combate apart from all humane society , that no man might challenge any part of this glory to himselfe , but that it might be wholly christs , as of right it was . fiftly , he went into a desert place for a time , that afterward he might thence returne with more credit , reuerence and authority to exercise his propheticall office : for we see by experience that when a man hath beene abroad for some time , he is receiued with more reuerence at his returne . the vse . from hence the church of rome would fetch a ground & warrant for their monasticall life ; saying , that as christ went apart into this desert , so may men sequester themselues from ordinary societies , and liue as monks and heremites in cloisters , woods and deserts . but this collection is absurd , as may appeare by these reasons : first , christ went not thus apart on his owne head , but by the instinct and motion of the spirit of god : but the papists admit and vndertake the state of eremiticall and monasticall life without any warrant in gods word . secondly , christ did thus sequester himselfe but once for a certeine time : but with them , an heremiticall estate is ordinary and perpetuall for their whole life . thirdly , our sauiour christ fasted truly all the while he abode in the wildernesse : but papists in their cloisters and hermitages doe plentifully inioy the wealth of the world in great ease and liberty . and therefore howsoeuer solitarinesse for a time may be commendable in some cases , as to meditate on the works or word of god , as isaac did , gen. 24. 63. or for the exercise of d prayer and fasting in more earnest maner ; yet the eremites life being a perpetuall forsaking of humane societies , is neither warrantable by gods word , nor commendable in gods child . v. circumstance . the end why christ went into the desert ; namely , to be tempted of the diuel : wherein obserue three points ; how hee was tempted ; wherefore , and by whom . for the first ; to tempt , in scripture is ascribed to god , to man , and to the diuell : god tempteth man , when he prooueth him ; that is , when he maketh manifest what is in his heart for sinne or grace , which before were hid to the world : thus god tempted abraham in the offering vp of his sonne , gen. 22. 1. and christ , the ruler , luk. 18. 22. man tempteth god , when he prooueth by vnlawfull meanes whether god be so powerfull , iust and mercifull as the scriptures doe affirme him to be : and thus the israelites tempted god , when they required meat for their lust , and sayd , can god prepare a table in the wildernesse ? psal. 78. 18. 19. the diuell tempteth when he allureth vnto sinne , by inward suggestions or outward obiects ; and hereof must we vnderstand christs tempting in this place ; to wit , that he was led into the wildernesse for this end that satan might assault him , and vse what meanes he could to bring him vnto sinne . if any shall thinke it was too much derogatory to the dignitie of christ to be thus tempted . i answer ▪ if it had so pleased him , christ could haue confounded the diuell with the least word of his mouth : for as he is creator of heauen and earth , so satan had no power to tempt him , for god can not be tempted with euill , iam. 1. 13. but here christ stood in our roome and sted ( as he did vpon the crosse ) encountring with satan for vs , as if we in our owne persons had been tempted . this therefore must be vnderstood as a part of christes humiliation in his manhood , whereto he subiected himselfe for our sakes , otherwise the diuell could not haue tempted him . obiect . this stands not with the holinesse of christ as he is man to be tempted of satan ? answ. yes , he might be tempted of satan without sinne , as our first parents were before their fall : this will plainly appeare by comparing christ with other men in their temptations . the diuell in tempting a man to sin , first conuayes into his minde , either by inward suggestion , or by outward obiect , the motion or cogitation of that sinne which he would haue him to commit . thus he tempted iudas , by a casting into him this euill thought , iudas betray thy master . and so dealeth hee with christ in this temptation , he conueyed to his mind or apprehension , the vnrighteous cogitations of vnbeleefe , idolatry , and couetousnesse ; yet so as christ receiued them not , but with all power of grace repelled them . secondly , as satan conuayes euill suggestions into mens minds , so the same are full of trouble , sorrow , & vexation , at least to the godly : for when satan presseth vpon man his temptations , the whole man is disquieted , his thoughts and affections are troubled , and his heart is vexed . and this also was in christ , he felt sorrow & molestation in himselfe through these temptations , as appeareth by his auant satan vpon his last assault . and thus farre was christ tempted like vnto men . thirdly , in temptations vsually be corrupt motions ; for though a man do not approue , neither enterteine with delight , the diuels temptations , yet shall he hardly keepe himselfe from the staine and taint of sin , because the imaginations of his owne heart are naturally euill . now herein christ differeth from all men in temptation ; for being perfectly holy in his humane nature , he did not in the least measure receiue any corruption into his minde , but by the power of grace did repel them more strongly than they were offered . put a burning match to tinder or gunpowder , and it will kindle presently ; but put it into water , and that will quench it straight : so it fareth in temptations ; our corrupt hearts like tinder do easily suffer corruption to kindle in vs ; but christes most holy heart did presently like water quench the euill of satans motions . and thus we see how christ was tempted , and yet without sinne . the vse . hence we may obserue a good direction for their comfort that are troubled with blasphemous thoughts . among other temptations that befall men in gods church , the diuell doth mightily assault some men by casting into their minds most fearefull motions of blasphemie against god the father , the sonne and the holy-ghost , whereby he doth greatly astonish them and bring them to despaire . now the ground of their stay and comfort hence is this : there be incident to the minde of man two kinds of euill thoughts : first , such as arise from the flesh , that is , from our corrupt nature ; and the very first motions of these are sinnes , forbidden in the tenth commandement . secondly , there be others that rise not inwardly from the flesh , but are from without conuayed into the minde by the diuell , as these most horrible blasphemies against god , which would make a godly heart to tremble and quake once to thinke vpon . now these are our heauy crosses indeed , when we be assaulted with them , but the diuels sinnes wholly , and become not ours , till we receiue them by some degree of delight or assent , as may hence appeare : for christ was tempted to infidelity , couetousnesse and idolatry , yet his holy heart receiued them not , and so they neuer became his sinnes . the second point to be considered in this circumstance is , wherefore christ was tempted : for it may seeme strange that iesus christ the sonne of god , yea very god , equal with the father , should be tempted . the reasons therefore that mooued him to be tempted are these : first , that he might foile the diuell at his owne weapon ; for the diuell ouercame the first adam in temptation , therfore christ the second adam would in temptation ouercome him . secondly , that in his example he might giue vs direction whereby to know the speciall temptations wherewith the diuell assaults the church , as also how to withstand and repell the same : for this cause no doubt hath the spirit of god so distinctly set downe christs preparation to this combate , satans seuerall assaults , and christes victory ouer them all : which plainly confuteth the common opinion of ignorant people , who thinke those that are tempted by the diuell to be most vile and wicked men , such as haue forsaken god , and therefore god hath forsaken them ; but beholde christ iesus the most holy person that euer was , euen the holy one of god , was tempted of satan , and that exceeding sore , hauing the same troubles and vexations thereby arising in his minde that wee haue , insomuch as the angels came to minister cōfort vnto him , vers . 11. gods dearest children therefore may and must be tempted , for that is no token of a childe of wrath , vnlesse we will say , that christ iesus was the childe of wrath , which once to thinke were most blasphemous . thirdly christ was tempted , that he might be a mercifull high priest , vnto them that are tempted , heb. 2. 17. 18. for himselfe knowing the trouble and anguish of temptation , must needes in a more compassionate fellow-feeling of their miseries bee readie to helpe and comfort his members when they are tempted . the third point is , the author of christs temptations , to wit , the diuell : the name diuell signifieth a cauiller , a slanderer and an accuser : he is an accuser three waies ; he accuseth god to man ; man to god ; and man to man. first god to man ; as when he told eue , they must not die though they did eate of the forbidden fruit , genes . 3. 4. which was as much as if he had said , god doth but deceiue you with that threatning , yee shall not die at all . secondly he accuseth men to god , and therefore is called the accuser b of the brethren : and our c aduersarie who goeth about like aroaring lyon : which word aduersarie signifies one that enters plea or suite against vs : thus he dealt against godly iob , by the lordes owne confession iob. 2. 3. thirdly , he accuseth man to man , by ingendring vngodly and vncharitable surmises and suspicions in one man against another , and in causing one man to slander and iniurie another ; and for this cause is he said to worke in the children of disobedience , ephes. 2. 2. and their wisdome is said to be diuellish , who haue bitter enuying and strife in their heart , iam. 3. 14. 15. the vse . from this very name we are to be admonished of two things : first to beware of false accusing , tale-bearing and slandering ; for in these practises we put on the diuels name , and shew foorth the infection of his nature : paul telling timothie , d that a minister must not be a nouice , lest he be puffed vp and fall into the condemnation of the diuell , vseth such a word for the diuels name as signifieth a false accuser or slanderer , to shew vnto vs that such a one is a diuell incarnate : and yet this is the common sinne of this age , to speake euill and to backbite , when they speake one of another . secondly , hereby we are taught to beware , how at any time or any way we disswade any one from embracing or obeying true religion : for heerein we shew our selues to be the children of the diuell . when elymas the sorcerer would haue turned away sergius paulus from the faith , paul e cals him , full of all subtilty and mischiefe , the childe of the diuell . and this i doe the rather obserue , because it is a vsuall thing to draw others backe from the power of godlinesse ; though not in plaine termes , yet partly in reproches and partly by bad example of life . now all such had need to looke to their estate , for the children of the diuell are like to haue their portion with the diuell and his angels . and thus much for the author of christs temptations ; as also for the first part of christs preparation to this combat . verse 2. and when he had fasted fortie daies and fortie nights , he was afterward hungrie . hee●● is the second part of christs preparation to this combate , namely his abode in the wildernesse , which is set out vnto vs by foure arguments : i. by his fasting forty daies and fortie nights , noted in the words of this verse . ii. by his abode with wilde beasts , noted by s. mark. chap. 1. 12. iii. by his enduring of temptations within the space of these fortie daies and fortie nights , luk. 4. 2. though in particular those be not set downe by any euangelist . iv. by his hunger after fortie daies fasting , in the end of this verse . of these in order . i. circumstance . christs fasting fortie daies and forty nights : there be three kindes of fasts , if we take the word in a generall sense : first the daily fast of temperance and sobrietie , whereby wee vse gods creatures for our sustenance with that moderation and abstinence , that we rather giue lesse to natures appetite , then that which it desireth : this christ inioineth to euery christian , f take heed lest at any time your hearts be oppressed with surfeting and drunkennesse . the second kinde of fast is , the religious abstinence of gods church from all meates and drinks for a time , for the furtherance of their praiers , when they humble thēselues vnto god for the preuenting or remoouing of some heauie iudgement : thus the iewes fasted , g sometime for one day , sometime for three daies and three nights , hester 4. 16. yea sometime for h seuen daies together ; but then it is like they receiued some sustenance in the euening : for so daniel fasted for three weekes of daies , eating no pleasant things , daniel 10. 2. 3. but of neither of these must christs fasts heere be vnderstood . the third kinde of fast is miraculous , done by the power of god restraining the appetite for many daies togither without meate or drinke , beyond the power of nature : thus i moses fasted fortie daies and fortie nights in mount sina , where he enioied the presence of god so long . and so did elias k fast in mount horeb ; and our sauiour christ in this wildernesse . we reade indeed that paul in his conuersion fasted three daies and three nights eating nothing , act. 9. 9. so did the iewes with hester and her maides , hest. 4. 16. and experience teacheth that a sicke man may liue seuen or nine daies together without meate or drinke , yea ( as some learned physitians write ) foureteene daies : and pauls companions in his iourney to rome , are very little or nothing at all , for foureteene daies ▪ for the words are plaine , l eating nothing : and it may be so , sith the like hath beene found true by experience in our age . and this is the longest that a man can fast and liue , to wit foureteene , or fifteene , or seuenteene daies ; for so much is recorded of some , that after so long abstinence haue liued , though with some weaknesse of nature : but for a man ordinarily , being of good constitution of body to fast fortie daies and fortie nights togither , is impossible . indeed it hath beene auouched m that a man might fast monethes , yea a whole yeare togither without meat or drinke and yet liue ; but we may perswade our selues it is not true . now our sauiour christ ( which is yet more ) during this fast felt no faintnesse nor weaking of his body , as we ordinarily do with a little abstinence , so that his fast was not ordinary but miraculous altogither . the reasons why christ fasted thus long in the wildernesse may be these ; first that he might performe his ministery , which now he was to begin , with more reuerence and authority : for this cause would god haue moses to fast forty daies and forty nights before he deliuered the law written in two tables of stone vnto the people ; and so must elias do , before he did restore religion in his daies : secondly , that it might appeare he was no whit inferiour to moses and elias : and thirdly , that he might shew his full consent with them . quest. seeing christ did farre excell moses and elias , why did he not exceed them in the length of his fast , for threescore daies or a whole yeare ? answ. hee did it not through want of power to haue fasted longer , but because he would not giue occasion thereupon that any should call into question the truth of his manhood , which might easily haue happened , if he had fasted a whole yeere together . the vse . heereon the church of rome would build their lent fast ; but very fondly ; for first christ did not thus fast to giue vs example to follow him heerein , but to prepare himselfe to the great worke of his ministery ; secondly , there is great difference between christs fast and theirs ; christ fasted thus but once , and that by the instinct of the holy ghost ; they keepe their fast yearely , and that on their owne heads : christs was a true fast , without all meat or drink ; but theirs is a mocke-fast , for they eat the finest fishes and other dainties , and drinke wines , wherein is as much nourishment to the body , and as good as in flesh ; neither can they iustly build it on the practise of the primitiue church , for they vsed to fast ( at least in some places ) but two or three daies before easter : and their lent fast was not ordained nor imposed til many yeares after christ ; * so as euery one might choose whether he would fast , or not . ii. circumstance . s. marke doth further set out christs abode in the wildernesse by his being and conuersing with wild beasts , mark. 1. 13. which some thinke christ did for this end , that wild beasts might come to him and doe him homage due to their creator & gouernour : but this is a deuice of man without likelihood of truth ; for howsoeuer christ in himselfe deserued all homage and reuerence of all his creatures ; yet because he abode among wild beasts to be abased and humbled in the low estate of a seruant , therefore it is not like he went to receiue homage from them . the true cause rather is this : we find in scripture that among the iewes were two sorts of deserts ; one , in part peopled and inhabited , hauing heere and there cities and villages ; in such a desert was iohn baptist borne , and did baptize and preach ; that the prophesie of a isay might be fulfilled , the voice of a crier in the wildernes , make straight the way of the lord. the other , not inhabited at all by men , being a place of abode only for wild beasts , as lions , beares , tigers , woolues , &c. which liued therein continually : now into such a desert as this , was our sauiour christ led by the spirit , and made his abode among such wild beasts ; which circumstance is therefore noted to giue vs to vnderstand that in this combate , our sauiour christ had no aid , protection , succour , helpe , or comfort from any man or other creature whatsoeuer ; for by nature his companions were so farre from being an helpe and comfort vnto him , that they would rather seeke to deuoure him . whereby we plainly see that the praise of victory in this combate , is proper to christ alone , and not communicable to any creature whatsoeuer . the vse . in this estate of christ in this wildernesse , we may behold the condition of christs militant church ; to wit , that it is in this world as in a wildernesse and desert of wild beasts ; for during their abode on earth , gods children liue with men , who in disposition and affection are like woolues , beares , tigers , lions and cockatrices , vntill such time as the holy ghost by grace shall turne their hearts , as we may plainly see , isay 11. 6. 7. 8. in regard whereof they must arme themselues with patience against manifold assaults and vexations , comforting their hearts with this consideration , that christ their head hath vndergone this estate before them . iii. circumstance . s. luke b obserueth , that while christ abode in the wildernesse , within the space of those forty daies and forty nights , he was tempted of the diuell , before the three great temptations : the words are plaine : and was there fortie daies tempted of the diuell : and when they were ended , then the diuell said , &c. what these temptations were , either for matter or forme , the holy ghost hath not set downe ; and yet we may probably thinke they were more milde and gentle temptations then those three which are set downe ; the diuell making them as it were an entrance to his strongest and most dangerous temptations ; for his maner is , when it makes for his aduantage , not to shewe his violence and extremitie at the first , but to proceed by degrees , and by little & little to insinuate himselfe till he haue gotten his best aduantage , and then wil he shew the strength of his malice . thus he dealt with cain , first he prouokes him to anger and malice against his brother , because his brothers sacrifice was accepted , and his reiected ; then hauing setled hatred in his heart , he neuer leaues till he had caused him in his rage to slay his brother ; and yet he staies not there , but after bring him to despaire of gods mercy , in so much as he cried out , c my sinne is greater then i can beare . thus also he dealt with iudas ; first he cast this euill thought into his heart , iudas betraie thy master , and when he had gotten entertainment for that ( for doubtlesse iudas would not yeeld to so vile a thought at the first motion ) then he caused him to put it in execution , whereupon in fearefull despaire he brought him to hang himselfe . this is the subtiltie of the old serpent ; first he conuaies one claw or talant into a mans heart , and then another ; after that he gets in his head , and so at length windes in all his bodie : thus he assaied to doe with christ , and so will he continue towards all gods children . which should teach vs to labour to be strong in the lord , and wise in his word , that so we may stand against all his assaults : yea , this must mooue vs to a speciall watch through the whole course of our liues against the occasions of sinnes , that we may cut off temptations in the beginning , because it is satans craft , not to spit his venom at the first , but to sugar his temptations at the beginning that no danger may appeare till he haue conueled into vs the bane and poison of our soules . iv. circumstance . christs abode in the wildernesse is further set out by his hunger , in the end of this verse ; he was afterward hungry : that is , after he had fasted fortie daies and fortie nights by the power of his godhead , then he began to wax hungrie . but some will say , this stands not with the glory and maiestie of the sonne of god to be hungrie , for his flesh is meate indeed , and his blood is drinke indeed . answer . christ was content to lay aside his glory and maiestie , and to take vpon him our base and fraile nature , becomming like vnto vs in all things saue sinne ; now in this his abasement and humilitie he had not onely a true soule and body , but the true faculties thereof , as vnderstanding , will , memorie , &c. and though his body was free from personall infirmities , as palsie , gout , dropsie , or such like , yet he was subiect to such infirmities as agree to the nature of man , as hunger , thirst , wearinesse , &c. yea this was one part of his humiliation to become not onely man , but man with infirmities : and therefore though he could by the power of his godhead haue preserued himself fortie yeares without meate or drinke as well as fortie daies ; yet that he might abase himselfe to the lowest degree of a seruant , he was content to sustaine the infirmite of his humane nature in being an hungred : and that for these causes . first , to confirme vnto vs the truth of his manhood ; for some man might say , it was an easie thing for him to fast fortie daies and fortie nights , seeing he had not a true body , but onely the shew and shadow of a body : therefore to shew that he was true man , and had a true naturall body as we haue , he was content to sustaine hunger , as we doe , and that truely . secondly , that hereby he might cast an obiect before the diuell , to cause him to be the more eager and violent in his temptations , and to shew his malice in full measure against him ; for by vertue of his office whereto he was now called , christ was to encounter with satan our common enemie , and therefore giues him not onely the aduantage of the place , but also the opportunity of estate , that satan perceiuing his infirmitie of bodily hunger , might thereby be emboldened to giue the more violent assault vpon him . and thus much of the second part of christs preparation to his combat . verse 3. then came to him the tempter , and said , if thou be the sonne of god , command that these stones may be made bread . heere beginnes this strange combat betweene our sauiour christ and the diuell , consisting of three great conflicts : the first whereof is conteined in this verse and the next , being indeed the greatest of them al , as after shal appeare . in this temptation obserue these three things : first satans preparation to this conflict : secondly the temptation it selfe : thirdly , christs answer and repulse made thereunto . i. point : the diuels preparation is in these wordes : then came to him the tempter , and said : heerein obserue foure things ; first , the title giuen to satan the author of this temptation , the tempter ; so paul calleth him , 1. thess. 3. 5. i sent to know of your faith , left the tempter had tempted you in any sort : and satan is called the tempter , because his continuall studie and practise hath beene and is , by all meanes to tempt all men ; he omits no times , neither spares any paines day or night , but by all meanes seekes to draw men from god , and to bring them to destruction : the consideration wherof should mooue vs to the practise of these duties . first , to be watchfull in all maner of prayers and supplication against satan , for the gratious protection of god against his assaults : if any of vs had our dwelling among lions , beares , or tigers , which were hungerbit , and therefore would seeke greedily for their pray , we would be sure neuer to go out of our dwelling houses , without preparation for rescue & defence , whereby we might auoid their danger . well , though we haue no such wilde beasts to endanger our bodies ; yet our soules are dayly assaulted by a more deadly enemie , euen the diuell , whose continuall studie and practise is by temptation to deuour vs , 1. pet. 5. 8. and therefore we must alwaies be watchfull against temptations , putting vpon vs the whole armour of god , that we may be able to stand against his assaults . secondly , as it is the diuels practise alwaies to tempt , and to seeke to draw men from god , so because we must be vnlike him in all things , we must draw neere to god in the practise of all good duties , iames 4. 7. 8. resist the diuell and he will flie ; draw neere to god , and he will draw neere to you : the coniunction of these two duties shewes , that the neerer we come to god , the more we oppose our selues to satan : now he that commeth vnto god must beleeue , heb. 11. 6. and therefore by faith must we a exercise our selues vnto godlinesse , as paul exhorteth timothie ; and vnlesse we thus striue to be vnlike him , we shall neuer be able to withstand his temptations . thirdly , we must hence learne to beware of the practise of seducers , in seeking to draw backe others from the loue or practise of religion , or in hindring the good meanes whereby religion is begun and furthered in men ; for if either by endeuour in action , or by bad example we shall thus doe , doubtlesse we become tempters , and the children of the diuell : for to tempt and draw to sinne is the propertie of satan , and he that in tempting fulfils the lusts of satan , must needs be his childe , ioh. 8. 44. hence it was , that our sauiour christ cals peter satan , when he went about to disswade him from that worke for which his father had sanctified him and sent him into this world , saying , get behinde me satan , matt. 16. 23. and when elymas sought to turne away the deputie from the faith , paul cals him enemy to all righteousnesse , full of all subtiltie , and childe of the diuell , act. 13. 10. the second thing in this preparation is , the time when satan began to tempt our sauiour christ in a more strong and violent maner , noted in this word then , that is , when christ had now fasted fortie dayes and fortie nights , and was an hungred ; when the diuell saw christ not onely to be alone in the wildernesse , but also perceiued that hee was afflicted with hunger , and so the more weake being in the low estate of a miserable man , then he prepares to assault christ with a most violent temptation . the vse . this discouereth vnto vs the deepe policie of satan in making choise of the fittest time for his assaults : he will not tempt all men at all times , neither alwaies with the greatest temptations ; but he forecasts for the time of mans greatest weaknesse , and thereto he reserueth his strongest assaults : now vsually a man is most weake , when he is vnder some grieuous affliction ; either in bodie , minde , or both ; or when he lieth in the panges of death : these times doth satan obserue ; and keep his strongest temptations against they come , as doth notablie appeare by his dealing with christ , not onely at this time when he was an hungred , but also and especially at his passion ; for the scripture saith , he b spoiled principalities and powers vpon the crosse : wherby is apparent , that the diuell with his greatest power did then assault him , thinking either then or neuer to giue him the foile , when as he did sustain the wrath of god due vnto the sinnes of man ; and so will he handle all the members of christ ; in their greatest extremities they shall be sure to feele satans deepest malice , vnlesse god restraine his power . which must teach vs in the day of peace and strength , to prepare against the day of weakenesse by any affliction or by death it selfe , that so we may by gods grace be able to stand against the rage of satan ; for then he will be sure most eagerly to seeke our ruine , and vnlesse we prepare before hand , we shall neuer be able to stand : now our best preparation is to come to heare the words of christ and to do the same , for then , though the winds blow , the raine fall , the waues beat , and satan do his woorst , yet being built vpon the rocke christ iesus , we shall neuer fall , matth. 7. 24. 25. the third thing in this preparation , is the occasion of satans onset at this time , namely , christs bodily hunger , as the knitting of this verse to the former will plainly shew , for christ being an hungred , satan came vnto him and tempted him . he could not find in christs most holy manhood any blemish of sinne , or inclination thereto whereon to build his temptation ; yet such is his malice , that rather then christ should escape his hands , he will take occasion from the infirmitie of his nature in bodily hunger to prouoke and allure him vnto sinne . heerein we learne a speciall point ; namely , that the diuell will haue some ground in vs for those temptations wherewith he doth assault vs ; for as we may see by his dealing here with christ , he obserues not onely the inclination of mans heart and soule , but the state and constitution of the body , that if either body or minde will affoord him the least aduantage , thereon hee will be sure to take occasion to tempt . if we regard the seed and root of sinne , it is true that euery man hath all sinnes in him , but yet through the worke of god , restraining corruption in some , and renewing grace in others , it comes to passe , that each man is more inclined naturally to some sinnes then to others , which thing satan doth obserue most diligently ; and as an enemie that besiegeth a citie will goe about it and espie where the wall is weakest and most fit for his entrance , and there will be sure to giue his strongest onset ; and as a man that would strike fire with a flint , will turne it about in his hand , to see what part is fittest ; euen so the diuell , he goes about a man , and as it were turnes him to and fro , to spie out his weakenesse , and to what sinnes he is most inclined , and there he will , be sure to trie him often , and to assault him with greatest violence . example : if a man be impatient of pouertie , he will seeke to carry him to picking and stealing : if a man be proue to couetousnesse , he will prouoke him to fraud and oppression : if he be enclined to ambition , satan will puffe him vp with pride and vainglory : nay , which is farre more , satan will take occasion from the verie constitution of a mans bodie to draw him vnto sinne ; if choler be predominant in him , satan will labour to stirre him vp to wrath , anger , and furie , and if he can , to bloodshed and murther : if a man be of a sanguine complexion , satan will seeke to carrie him to immoderate mirth , and to excesse in pastimes , pleasures and delight , that if it be possible he may drowne him therein , whether they be good or bad : if a man be melancholike , satan will sometime take occasion by that humour to strike him with exceeding sadnes , with terrors and feares ; and otherwhile to intoxicate his braine with strange fantasies and delusions , causing a man to thinke himselfe to be elias , iohn baptist , christ , &c. so as it is true which an ancient diuine saith of this humour , that it is the diuels bait wherewith hee sports himselfe . see the experience heereof in the a lunatike person , whose disease was , to be exceedingly troubled certaine times of the moneth , by reason of melancholie oppressing the braine . now satan ( as it there appeares ) tooke aduantage of that humour to abuse him most fearefully , not onely in making him deafe and dumbe , but also causing him to cast himselfe into fire and water . so that looke how many sinnes and infirmities we haue in vs , so manie dares we carry about vs , wherewith satan will seeke to wound vs. he taketh ground or occasion from vs , of all the aduantage he hath against vs ; his temptations are like fire and bellowes , and our infirmities and corruptions are wood and fewell . the vse . i. hence then we may behold our miserable estate by reason of sinne ; for thereby it comes to passe that we beare about vs those darts , wherewith the diuel doth wound vs. and sith satans craft and malice is such to take aduantage from vs , for to worke our wo , we must labour the more diligently , to be throughly acquainted with our naturall dispositions and inclinations , yea with our bodilie infirmities , for the diuell will search vs ; and when wee haue truly found out our own estate , we must set a strong watch and guard about our owne hearts in respect of our infirmities , and so shall we be the better able to breake the necke of satans temptations . the fourth thing in this preparation is , satans comming to christ ; the tempter came vnto him : by which phrase it is probable , though not certaine , that the diuell tooke vpon him the forme of some creature , and so appeared vnto christ ; thus he came to eue in paradise , abusing the serpent to further his assault against the first adam : and it is like , that in his combat with the second adam , he came in the shape of some creature , for otherwise he could not properly be said to come and speake . some indeed thinke that these temptations were inward in minde onely , and by vision ; others thinke they were altogether visible and done actually ; but the safest way is to holde that they were in part actually done in bodily maner , and partly shewed in vision . and thus much for the preparation to the first conflict . ii. point . the temptation it selfe : conteining matter of great importance , being indeed the maine temptation of all , in these words : if thou be the sonne of god command that these stones be made bread . the diuell being well prouided for time and place , and aduantaged also by christs bodily hunger , doth heere assault our sauiour christ like a cunning sophister , and frame his argument syllogistically , thus : if thou be the sonne of god , thou canst make these stones bread . but thou canst not make these stones bread : therefore thou art not the sonne of god. the ground of this temptation is this : it is no reason that the sonne of god should starue for want of food ; but thou must starue vnlesse thou canst make these stones bread : and therefore vnlesse thou canst do so , thou maist perswade thy selfe it was but a false voice which thou heardest from heauen ; this is my welbeloued sonne , &c. the scope and drift of satan in this temptation standes in two things ; first hee labours to ouerthrow the faith of christ. secondly , to bring him to a practise of vnbeleefe . for the first , by faith i meane , a gift or grace in christ , wherby as he was man , he beleeued his fathers words to be true , which said , this is my beloued sonne in whom i am well pleased : whereby wee may see , what the diuell aimes at principally in his temptations against gods children ; for these his assaults against our sauiour christ are set down for our instruction in this behalfe . satans maine drift then in temptation is to ouerthrow our faith , whereby wee beleeue euerie part and parcell of gods word to be true : see this in his tempting of eue ; first he labours to weaken her faith in the trueth of gods threatning , which done , he easily brought her to actuall disobedience in eating the forbidden fruit . the same course hee holdeth at this day ; first he will seeke to nuzzell men in ignorance , that he may keepe them in vnbeliefe : if he faile that way , then will he endeuour to plunge their soules into some damnable errour and heresie ; and by one of these meanes doth he destroy the faith of many ; for while a man remaines in ignorance he can haue no saith ; and if he misse of the trueth of god , he wants ground for his faith . now the reason why the diuell labours so much against our faith is , because we cannot truely relie vpon gods mercie , nor depend vpon his prouidence , nor yeeld any acceptable obedience to his commandements , vnlesse we beleeue his word . more particularly we are to obserue that special branch of gods word which the diuell would haue christ not to beleeue ; euen that voice of his father , which a little before christ heard from heauen at his baptisme ; this is my welbeloued sonne in whom i am well pleased : and this hath the holy ghost recorded in great wisedome and mercie to gods church ; for heereby doth appeare a main drift of satan against christs members in his temptations , namely to make them doubt of their adoption , and to destroy this perswasion in them , that they are the sonnes and daughters of god ; for if heerein he spared not the head , doubtlesse the members shall not escape his hands . this appeares by his vsual assault against them , specially when god shall lay vpon them any lingring crosse or affliction , either in mind , in body , or in goods ; then the diuel will suggest this into their minds ; if thou werst the childe of god , he would neuer lay his hand vpon thee so long a time and in so grieuous maner ; neuer was any child of god in this case that thou art in : but god laies his hand thus heauie on thee ; and therefore thou maiest perswade thy selfe that thou art not the child of god. the vse . the consideration heereof must mooue vs aboue all things to labour for assurance of our adoption , euen to haue our consciences , assured out of gods word , that we are the sonnes and daughters of god in christ. the diuels drift is to ouerthrow this perswasion in vs , and therefore our endeuour must be , to confirme and settle our hearts heerein . this is the charge of the holy ghost vpon euerie childe of god ; 2. pet. 1. 10. giue all diligence to make your calling and election sure , that is , get the assurance thereof sealed vp in your hearts , by the comfortable fruition and practise of the sauing graces of gods spirit , ioyning vertue with your faith , and with your vertue knowledge , with your knowledge temperance , and with temperance patience , and with patience godlinesse , and with godlinesse brotherly kindnesse , and with brotherly kindnesse loue , vers . 5. 6. 7. and indeed if we would haue true peace and comfort in euery estate whether aduersity or prosperitie , let vs labour for the knowledge of our adoption : this will be our ioy in want , in wealth , in bondage , in freedome , in sicknesse , in health , in life and in death . heerein is that ioy of christ which neuer can be taken from vs , ioh. 16. 22. we cannot doe the diuell a greater pleasure , then to neglect the getting of this assurance ; for heereupon he will take occasion ( specially in time of distresse ) fearefully & dangerously to seeke to breake the necke of our soules ; he cares not much otherwaies what men professe , and what knowledge and other common giftes of the spirit they haue , so that they want this blessed assurance ; and therefore with the apostle paul , we must account all other things to be but drosse and dung in respect of this excellent knowledge of christ , to be our sauiour and redeemer . true it is , that vnto many this exhortation will seeme needlesse ; for ignorant persons that haue nothing in them but meere presumption , will bragge most of this perswasion ; but they that haue felt the smart of temptation , doe know what it is that will stand vs in stead , euen that assurance only which is rightly founded vpon the word of god ; and therefore forsaking the vaine conceits of our ignorance , let vs with all diligence vnfeinedly endeuour to get this resolution ; if we cannot of our selues attaine vnto it , we must vse the direction and helpe of gods faithfull ministers ; for howsoeuer it pleaseth some to thinke otherwise , yet this is the vndoubted truth of god , that a man in this life may ordinarilie be resolued and assured of his saluation . the second thing which the diuel aimed at in this temptation , was to bring christ to a practise of vnbeleefe , namely in want of bread to turne stones into bread , for the present satisfying of his hunger ; for the diuell would needs perswade our sauior . christ that he must haue bread to saue his life , and therefore in the want of bread would haue brought him to this distrustfull course , to turne stones into bread . and as the diuell heere deales with christ , so he assaies to doe with all his members ; as he labors to worke vnbeliefe in their hearts , so he seeks to bring them to the practise of vnbeliefe in their liues . see the truth hereof in the course of the world ; is a man oppressed with outward want and pouertie ? the diuell will tell him , he must needs liue , and therefore will perswade him to robbe and steale and to filch for his liuing . if a man be sicke , and want present helpe in lawfull meanes , or els be afflicted somewhat extraordinarily , then will the diuell mooue him to seeke to wizards and witches , suggesting this into him by one meanes or other , that they can do more good in such a case then all the physicians in the world . this is a most vile practise of vnbeliefe , and yet too common in the world , wherein men for the remoouall of some outward euill , will not sticke to hazzard the losse of their soules . we therefore must labour to be acquainted with these wiles of satan , and by the practise of faith in our liues , labour to expresse the power of faith in our hearts , as in all manner of godly conuersation , so especially in vsing only lawfull meanes for our reliefe in the time of miserie and distresse . but to come more particularly to the words of this temptation ; if thou be the sonne of god command these stones , &c. it may be demaunded , why the diuell should make choise of this question wherewith to tempt our sauiour christ , rather then any other ? answer . the reasons heereof may be these : first , he knew well , that if christ were the true and proper sonne of god , then he must needs be the true messias ; and if he were that anointed of god , then also he it was that must accomplish that old and ancient promise made to our first parents a for the bruising of the serpents head : this was the thing that of all other , the diuell was most afrayed of , and could not endure to heare ; and therefore by mouing this question he intends to infringe , yea and ( if he could ) quite to ouerthrow our sauiour christ in the right of this title . secondly , the diuell since his fall , beares an vnspeakable deadly hatred against god himselfe , and according to his nature , as occasion serues , he cannot but shew the same . now in this question hee doth notably bewray his malice and spite against god ; for , wheras in christs baptisme a little before , god had proclaimed him to be his beloued sonne in whom hee was well pleased , hereby the diuell goes about to proue the cleane contrary , and so as much as in him lieth , seekes to make god a lier ; which , because it fitted his nature so well , he makes choise of at this time . the vse . i. in this practise of the diuel we may learne what to iudge of sundrie false teachers ; for as well in the primitiue church as also since that time , there haue beene sundry men of great same for wisdome and learning , as ebion , cerinthus , carpoorates , samosatenus , and arrius ; who haue all laboured seuerally to prooue , that iesus christ the sonne of marie was not indeed the sonne of god , verie god , but onely a woorthie prophet . now of them we may safely thinke with the church of god in former times , that they were false prophets , heretikes and seducers , yea the professed enemies of christ , guided by the spirit of satan , for heerein they doe directly tread in his steps . ii. in this his practise we may obserue the malicious and contradicting spirit of satan against god himselfe , for heere he labours to conclude that christ was not the sonne of god , notwithstanding god himselfe had a little before auouched that he was . and this is his continued practise vnto this day ; for where god in his church pronounceth grace , mercie and loue , there on the contrarie will the diuell pronounce a curse , hatred , and damnation . againe , where god denounceth his curse and iudgement , there will the diuell seeke to perswade a conceit of grace and fauour . if a man be the childe of god , and haue receiued the seale of grace for his assurance thereof ; the diuell will seeke to weaken this assurance , and perswade him if he can , that he is the childe of wrath . and if a man be voide of grace , and so indeed the childe of the diuell , then will satan suggest into his heart presumptuous thoughts , and make him thinke he is the childe of god ; so that euerie way hee shewes himselfe contrarie to god. yet marke the diuels words a litle further ; if thou be the sonne of god , command these stones , &c. that is , doe but say the word , and bid these stones to become bread , and it will be done . and here in the very propounding of this temptation we may obserue the deepe policie of satan ; for in these few words ( the better to effect his purpose ) he coucheth three most true and notable points in diuinitie : first , that he that is the son of god by nature , is also true and verie god ; for heere he ascribeth vnto the sonne of god the true prerogatiue of god himselfe ; a point wherin the pharisees withstood our sauiour christ , and which many heritikes since haue denied . secondly , that the true god can without paine or labour , yea without all meanes at his verie becke doe whatsoeuer hee will ; and by his word only make stones become bread . thirdly , that to worke a miracle of himselfe , is a property and prerogatiue of him alone that is true god ; as to turne stones into bread in this place . now when the diuell acknowledgeth all this , a man would not thinke that herein he should intend any hurt to christ or to his church ; but in very trueth his drift heerein is , to destroie the faith of christ in that word of his father which spake from heauen , and to ouerthrow the foundation of the church , by proouing that iesus christ the sonne of marie , was not true god. heere then obserue a tricke of the diuels cunning ; when he speaks a truth , he doth it not to confirme the same as louing it , but indeed his meaning is to ouerthrow the truth therby : which must admonish vs , that when satan shall any way assault vs in temptation , wee neuer giue credit vnto him , no not then when he speaketh the trueth , because therein his purpose is to deceiue vs and to destroy the truth : hence it was that christ forbad the vncleane a spirits to testifie of him , though they acknowledged him to be the holy one of god : hence also paul was grieued at the testimony of the foule spirit that was in the maid , though in it selfe a most worthy truth , to wit , b that they were the seruants of the most high god which shewed vnto mē the way of saluation . further , in comparing our euangelist matthew with s. luke , there may seeme some difference between them in propounding this temptation , for in matthew the words are thus , command these stones &c. and in luke c thus , command this stone . but they are reconciled thus , matthew sets downe this temptation as the diuell first propounded it ; and s. luke shewes how the diuell vrged it : for first the diuel comes to christ and bids him , if he be the sonne of god , command all the stones which he saw round about him to be made bread , this s. matthew sets downe : or if that seemed too much , command one stone to be made bread and it should suffice ; and this s. luke noteth . the vse . by this comparing of the euangelists we may obserue ; that when the diuell hath once begun to tempt a man , he will not easily leaue off , but will set an edge vpon it , and enforce and vrge it by all the meanes he can , that if it be possible it may preuaile . which should teach vs on the other side , to be most earnest and resolute in resisting satans temptations : he will take small aduantage before he leaue ; we therefore must not d giue place , nor yeeld one iot vnto him : e resist the diuell and he will flie . this must euery member of the church do ; the minister by sound and through applying of euery part of gods truth to the heart , whereby it may be armed against the enemie ; and the people by faithfull embracing and obeying of the same , as also by earnest praier vnto god for the assistance of his grace in all assaults . verse 4. but he answering , said , it is written , * man shall not liue by bread only , but by euery word that proceedeth out of the mouth of god. these words conteine christs gratious answer , whereby he repelled the diuels temptation ; and in it we may obserue three points ; first , that christ did answer : secondly , whence he borrowed his answer : thirdly , the very words of his answer . for the first , that christ did answer , is noted by the holy ghost in plaine words , and iesus answering , said ; wherby he would giue vs to vnderstand , that christ iesus our sauiour being in the wildernesse , was not onely willing and ready to encounter with satan , but also able to withstand him , yea and to vanquish satan without receiuing any foile at his hands . which is a point of singular comfort to gods church and children ; for was christ iesus able in this low and base estate of a seruant , being disaduantaged also by a desert place and bodily hunger , was he then ( i say ) able to encounter with satan and to ouercome him in his most violent and subtile assaults ? then how much more is he now able euen in all his members to giue satan the foile , hauing spoiled him in his death ? seeing he is aduanced to the throne of maiestie and glorie , and set at the right hand of his father , hauing a name aboue all names giuen vnto him , at which euery knee should bow , both of things in heauen and in the earth and vnder the earth ? we therfore may now say , with that lowd voice ; f now is saluation in heauen , and strength , and power , and the kingdome of our god , and the power of his christ : for the accuser of the brethren is cast downe . the second point heere noted is , whence christ borroweth his answer , namely , from the scriptures ; it is written : it had beene an easie thing for christ being the sonne of god , to haue confoūded the tempter with the breath of his mouth , or to haue commanded innumerable legions of holy angels to haue driuen him away ; but he betakes himselfe to the written word for his defence . and this he did especially for our instruction ; namely , that we might know , that the written word of god , rightly welded by the hand of faith , is the most sufficient weapon for the repelling of satan and the vanquishing of him in all his temptations ; hence paul calleth it g the sword of the spirit , because it serues not onely for our defence , but also to wound satan , and to put him to flight . the vse . i. this fact of christ doth discouer and condemne the damnable practise of the church of rome , who locke vp the word of god from their people in an vnknowen tongue , and commend vnto them for their defence against spirituall enemies other deuices of their owne , as holy water , crossing , crosses , &c. which they highly commend as meanes of speciall strength and force to vanquish the diuell ; when as indeed the word of god is the onely true and trustie weapon , whereof while they depriue their people , they send them forth naked and vnarmed to encounter with satan . secondly , heere also behold the miserable estate of all those that either through couetousnesse or any other profanenesse are drawen to neglect or contemne the written word of god : their case is most fearefull ; for they cast away those weapons whereby they should defend themselues against the diuell , and quench all his firie darts , and so betray their owne soules into his hands : and doubtlesse all contemners and neglecters of the word are guilty of their own damnation , because god hath giuen vs his word for our defence , and for the confounding of satan , so as without guilt of wilfull murther not of our bodies , but of our soules , we cannot neglect this heauenly weapon . thirdly , heerby we may see the cause why sinne so much abounds in all estates euery where , namely , the want of loue vnto & knowledge in the word of god , whereupon the most are ignorant of it , or else know not how to handle this spirituall weapon , whereby satan is resisted and foiled : hosea 4. 2. the lord complaineth of lying , swearing , killing , stealing , and whoring yea of bloud touching bloud ; and the cause is laid downe in the first verse , there is no knowledge of god in the land : this dauid knew well , and therefore said , he hid gods saying in his heart , that he might not sinne against him , psal. 119. 11. for as sauls speare stood in readinesse at his head euen when he slept , so should gods word , which is the sword of the spirit , be euer in our hearts , as it were ready drawen , that to what sinne soeuer the diuell allures vs , we may be able to say for our defence , it is written : through want hereof it comes to passe that the diuell at his pleasure leads men captiues into all impieties . lastly , this excellent vse of the word vnderstood , beleeued , and obeied must moue all ignorant persons to labour for knowledge heerein , and with all endeuor after growth in knowledge , by holy obedience , to shew foorth their faith : if we had an enemy that had sworne our death and vowed to see our bloud , how carefull would we be , for our naturall life , both to get vs weapons , and also some knowledge to vse the same , not only for our defence , but also for the annoyance of our deadly foe ? oh then how carefull should we be for the safetie of our soules to put vpon vs the whole armour of god , and to learne to vse aright this sword of the spirit , that when we meet with satan our irreconciliable enemy , in the field of temptation , which is this miserable world , we may be able both to award his blowes , and to wound his head ! it is lamentable to see how ignorant people will blesse themselues in their ignorance , and say they defie the diuell , and spit at him in defiance , and yet they know not how they are intangled in his snares of their owne sinnes : he little regards such defiance so long as their soules lie naked and bare before his deadly darts : let two men meet that be at enmity , the one armed the other naked , what will it auaile for the naked man to defie his enemie with bigge words , while in the meane time his armed enemy takes away his life ? lo , satan is this strong man armed , and ignorant persons are poore naked ca●●ffes , they defie the diuell and spit at him with their mouth , but in the meane time the diuel woūds their soules vnto death . they wil say they feele no such wounds , and therefore they feare him not : but they must know , that the lesse they feele , the more cause they haue to feare ; for satans wounds are most deadly when they are least felt . the third point is , christs answer it selfe : man shall not liue by bread onely , but by euery word that proceedeth out of the mouth of god : this answer is borrowed from deuteron . 8. 3. and it is that lesson which moses sought to teach the children of israell after the lord had fedde them with food from heauen in that barren wildernesse where they were afflicted with hunger . the words are something hard , and therefore i will shew the meaning of them . man shall not liue ; that is , shall not preserue his temporall life in this world ; for of eternall life , neither moses nor christ did intend to speake . by bread only , that is , onely by such ordinary meanes as food and raiment , sleepe , physicke &c. which god hath appointed in his prouidence for the ordinary preseruation of natural life . but by euery word that proceedeth out of the mouth of god : this title word betokens diuers things in scripture : i. the substantiall word of god , the second person in trinity , ioh. 1. 1. in the beginning was the word , and the word was god. ii. it is vsually taken for the written word conteined in the bookes of the olde and new testament , 1. pet. 1. 25. thirdly , it is sometime taken for gods will and decree , and it is called his good pleasure : so heb. 1. 2. christ sustaineth all things by the word of his power , that is , according to his will and decree , by his powerfull appointment : and by this word were all things made in the beginning and heerby haue they been preserued euer since : this is that word that melteth the ice , psal. 147. 18. and in this last sense must we vnderstand word in this place ; meaning that man doth not preserue this naturall life by ordinarie meanes onely , but withall , by gods good pleasure , will and decree sanctifying the meanes for his good . note further that it is said by euery word , and therein lieth the substance of this sentence ; for the vnderstanding whereof wee must know , that this powerfull & working word of god may be distinguished according to the matter whereabout it is occupied : thus , sometime god will haue men to liue by bread the ordinary food of naturall life ; and this is his ordinary word . sometime his will and appointment is that man shall liue by extraordinarie meanes ; as the israelites did in the wildernesse while they liued vpon mannah ; and this is his extraordinary word : otherwhiles hee ordaines that man shall liue without all meanes , as moses did in mount sina , elias in mount horeb , and our sauiour christ in this wildernesse ; for the space of fortie daies and fortie nights together ; and lastly he ordains sometime , that man shall liue against meanes and contrary to the course of nature ; thus daniell liued in the lions denne , and the three children in the firy furnace ; both which last may be called gods miraculous word : so that wee see good reason of this clause euery : for heereby we learne , that man doth not preserue his life only by ordinary means ordained of god ; but likewise by euerie word proceeding out of the mouth of god , that is , by euery appointment and decree of god , whether extraordinary , aboue the vsuall meanes , or miraculous without all means , or against the course of nature : this we must labour to know and be perswaded of . nature teacheth that man liueth by gods blessing and appointment in ordinary meanes : but nature knowes not this , that god preserueth mans life by his worde , aboue meanes , without meanes , yea & against meanes . the beleeuing hart will hardly yeeld to this , which moses would teach the israelites ; and therefore wee must take the more paines to be resolued of it . if any shall thinke hereupon , that a man may liue by the written word without meat and drinke , he is deceiued ; for christ meaneth not that euery word that god hath spoken shall preserue naturall life , but that whatsoeuer way he hath appointed whereby man shal liue , whether by ordinary or extraordinary meanes , whether , without meanes or against meanes , the same shall be effectuall for mans preseruation : thus much for the meaning . the applying of this testimony to the diuels temptation , is thus to be conceiued : the diuels temptation was this . if thou be the sonne of god , then commaund these stones to be made bread : but thou canst not make these stones to become bread : therefore thou art not the sonne of god. to this christ answers , by denying the proposition or first part of this argument , the ground whereof was this , ( which the diuell tooke for granted ) that when a man is hungry hee must needs haue bread or else he cannot liue : and this our sauiour christ doth flatly deny , saying ; man liueth not by bread only , but by euery word that proceedeth out of the mouth of god : and this application is most excellent , teaching vs that thing , for the learning whereof the israelites were trained vp forty yeares in the wildernesse , and fedde with mannah from heauen , and with water out of the rock ; to wit , that god by his word can preserue the life of man without ordinarie meanes euen what way soeuer hee appointeth for that purpose ; and if wee should spend our liues in learning heerof , no doubt the time were not mispent . the vse . first , heereby we are taught to consider aright of all creatures whereby our life is preserued , as meat , drinke , apparell &c. and that is thus , besides the bodily sustenance of the creature , we must labour to see a further matter , euen the blessing of god in the creature proceeding from his word , decree and appointment , whereby it is made fit and able to yeeld sustenance and nourishment . the scripture calleth this the a staffe of bread , and so it is indeed , for as an aged and impotent man falleth to the ground if his staffe be plucked from him , so the best creature that serues for our vse , without gods blessing becomes fruitlesse vnto vs. this , reason may teach vs , for how should that thing of it selfe preserue and further life , which in it selfe is void of life ? and how should that giue heat and warmnesse to our bodies , which of it selfe is void of heate ? let vs therefore confesse that it is not the substance of foode that doth refresh vs , nor the matter of our raiment that keeps vs warme , but the blessing of him that by his word hath ordained them for these ends , if he withdraw his blessing , the staffe and b stay is gone ; men may eat ( as haggai c saith ) but they shal not haue enough ; they may drinke , and yet not be filled ; they may cloth themselues , and not be warme ; it is gods blessing that makes gods creatures do vs good : how else should it come to passe , that the poore mans child which is barely clad , and homely fed , should be as healthfull , comely , and well liking as the child of a prince , but that god blesseth aswell the homely food of the poore , as the dainty fare of the richest . secondly , heereby wee must learne sobriety and temperance , in the vse of all gods creatures : when we vse our food and raiment it is gods blessing alone that makes them do vs good , the lord as it were stands by vs to put his blessing vpon euery morsell that we eat , and euery draught that we drinke , and vpon our raiment when we put it on ; how then dare wee abuse them in surfetting and drunkennesse , in pride and wantonnesse ? may we not feare in so doing that while the meate or drinke is in our mouthes , the wrath of god will fall vpon vs ; as psal. 78. 30. 31. thirdly , hence wee must learne to sanctifie gods creatures as food and raiment which we vse for our comfort , by inuocation on the name of god : for we doe not liue by the creatures simply , but by the word and appointment of god blessing them vnto vs ; and therefore we must not be like vnto brute beastes which receiue gods blessings , but yet neuer looke vp to heauen from whence they come ; or like to the swine that gathereth vp the mast , not looking vp to the tree from which it falleth . fourthly , heerby we see the common errour of the world , who place the staffe and stay of their life in the abundance of outward blessings , whereupon they labour to inrich themselues heerewith as much as possibly they can ; these men do litle consider that mans life standeth not in abūdance , neither doth he liue by bread , but by the blessing of god , which is and may be as well vpon a little , as vpon the treasures of a kingdome . this was the practise of the rich foole , a who spake peace to his soule for ease and pastime , because he had much goods laide vp for many yeares . but sith christ teacheth vs that man liueth not by bread only , it must needs be a flat note of vnbeliefe , to carke and care immoderately for the things of this life . fiftly , heereby wee are also taught , not to entangle our selues ouermuch with the cares of this world , nor to suffer our harts to be oppressed with desire of food , raiment , lands or liuing : because our life and welfare consisteth not in these things , but in the blessing of god on whatsoeuer he sends be it more or lesse : the gripple mind after much is a deadly b snare , wherewith many a soule is intangled to perdition and destruction ; this choakes the heart in such sort as the seed of grace can take no root not bring foorth any sauing fruite : this made paul to lay a charge vpon timothy for rich men , that they should trust in the liuing god and not in vncertaine riches , 1. tim. 6. 17. let vs therefore be content with food and raiment , and rather seeke the kingdome of god and his righteousnesse , and then all those things whereof we stand in need shall be giuen vnto vs in the moderate vse of lawfull meanes . indeed the worldlings excuse is , that food and raiment is his liuing , which he must needs looke vnto : but we must still remember , that our life standeth not in these things , for when death comes , these cannot saue vs from the graue : it is gods blessing by which we liue , hee can preserue vs aboue meanes , nay without meanes , and against meanes , and therefore wee must neuer giue place to such thoughts and cares as shew distrust in god. sixthly , hence wee must learne contentation and patience in extreame pouerty and in all other miseries of this life ; if god should deale with vs as hee did with his seruant iob : if for our religion hee should bring vpon vs the losse of goods , of children , of health and all that we haue , with banishment also from our friends and country , yet then must we labour to shew the fruit of patience , and not suffer our harts to be swallowed vp of ouermuch griefe : because our life stands by gods word , and not in any of these things : indeed , if in these outward miseries a man should be depriued of the comfort of gods prouidence , then might he sorrow without measure : but seeing all such as feare god doe still enioy the blessing of god in their greatest calamities ( for gods blessing is not locked vp in bread , but aboue means , without meanes and against meanes can he manifest his power and goodnesse in their preseruation ) therefore in the extremity of euil must wee comfort our selues in the lord our god , as c dauid did in great sorrow , hauing lost his two wiues and being in danger to be stoned of his owne followers : and learne to say with iob , d though the lord kill me yet will i trust in him . what if the lord should send a famine among vs , as he may iustly do for the sinnes of this land ? should we then despaire or vse vnlawful meanes for our reliefe ? nay , then we must learne moses lesson , that man liueth not by bread only , and labour to depend on him that can increase e the oile in the poore widowes cruise and the meale in the barrels , till plenty come . seuenthly , this must teach vs moderation of our affections in all estates that do befall vs ; in health and plenty wee must not be puffed vp with pride ; in weakenesse and in want wee must not be oppressed with sorrow ; for mans life standeth not in these things , neither can we heereby know loue or hatred ; he that is in want may haue as good a portion in gods blessing as the wealthiest in the world , heerein f hungry lazarus full of fores , went farre beyond the rich glutton in all his riot . lastly , seeing our life depends vpon gods word , we must heereby learne to acknowledge gods prouidence , and to rely thereupon in all estates . in the daies of peace , wherein ( as g iob speaketh of himselfe ) men wash their paths in butter , and haue the rockes to powre them out riuers of oile , men will soone be brought to say so much ; but we must labour to see and feele the blessing of his prouidence euen then when we tread ( as it were ) the winepresse of his wrath : as well in sicknesse as in health : in want as in plenty ; in the depth of distresse as in the height of all prospetity : this is the counsell of the holy ghost , h rolle thy workes vpon the lord. cast all your care vpon him , for he careth for you , 1. pet. 5. 7. it is a brutish property only to looke vpon the creatures whereon they feed , and therefore our eies and our hearts must be fixed on him who feedeth the yong rauens that crie vnto him ; and beareth vp all things by his mighty word : wee must not content our selues with a bare speculation heereof in our heads , but labour to feele the comfort of it in our hearts , and to expresse the power of it in our liues . and thus much for the first conflict . vers . 5. then the diuell tooke him vp into the holy city , and set him on a pinnacle of the temple . 6. and said vnto him , if thou be the son of god cast thy selfe down a for it is * written , that he will giue his angels charge ouer thee , and with their hands they shall lift thee vp , lest at any time thou shouldst dash thy foot against a stone . 7. iesus said vnto him : it is * written againe , thou shalt not tempt the lord thy god. these words containe the second conflict of satan with our sauiour christ : for howsoeuer by saint luke this is put in the third place , which matthew heere placeth in the second , yet this breedeth no difference betweene the euangelists , who tie not themselues to a strict obseruation of time , place , and order how euery thing was done which they relate ; as in the story of this conflict , saint luke respects the substance of it onely , but s. matthew obserues the order of it also . now in this second conflict we are to obserue three points : i. satans preparation thereto : ii. the assault it selfe : iii. christs answer and repulse thereof . i. point : satans preparation to this conflict is conteined in the 5. verse : wherein we are to note , both the time , and the parts thereof ; the time in the first word then : that is , so soone as the diuell had receiued a foile of christ in his first assault , presently hee addresseth himselfe vnto a second . heerein behold , the exceeding malice of satan , in that the end of one temptation with him , is but the beginning of another ; he ceaseth not with one assault , but as hee is a deadly foe to the church of god , so he shewes himselfe by his continuall seeking whom he may deuour ; he will neuer make truice with any child of god , vpon any condition lesse than the hazard of his soule ; neither is he weary of his worke ; but day and night is either plotting or performing some mischieuous attempt against the child of god. the consideration whereof must teach vs , vpon our victorie and conquest ouer one temptation , presently to prepare for a new . this was the state of the sonne of god our head , and we his members may not looke for better ; our life in this vale of teares is a continuall warfare against the enemies of our soules ; we must not therfore heere looke for rest and ease , but euer keepe watch and ward against their assaults . if this duty were well learned and put in practise , it would preuent much impatience & become the ground of much peace in our soules : mans nature cannot brooke the doubling and renuing of sorrowes ; when one euill lights in the necke of another , oh then hee thinketh neuer any was in his case ; but looke vnto iesus the author and finisher of thy faith , he endured no lesse ; and heerein he is an example that thou shouldest follow his steps . if therefore thou wilt be his disciple , prepare to take vp thy crosse a euery day and follow him . the parts of satans preparation are two ; first , he conuaies christ from ierusalem to the wildernesse ; secondly , hee placeth him on a pinnacle of the temple . for the first , in these words , the diuell tooke him vp into the holy city , that is , into ierusalem , as luke expoundeth it , chap. 4. 9. this the diuell might doe three waies ; in vision ; or leading him vp the ordinary way ; or carrying him through the aire . i. it might be in vision ; for that was vsuall with the prophets ; so b ieremie went to the riuen perath ; and ezekiel was carried from mesopotamia to c ierusalem : but christ was not thus transported ; for then satans perswasion vnto christ to cast himselfe downe , could haue beene no temptation . ii. christ might bee led of the diuell the ordinary way from the wildernesse to ierusalem , so much the words will beare : but ( as i take it ) he went not so ; for if christ were ledde by the diuell , it was either willingly of his owne accord , or by the diuels perswasion ; but of his owne accord he would not goe ; for hee came into the wildernesse to bee tempted , which as yet was not fully accomplished , and therefore would not willingly depart thence before that worke for which he came were ended , againe , he would not depart thence vpon the diuels perswasion ; for christ would neuer gratifie the diuell so much , as to do ought himselfe , which the diuell would haue him , as in all his temptations doth appeare ; for this is a rule to be obserued , we must not do any thing which the diuell perswades vs to in his temptations , though in it selfe the thing be lawful and good . iii. the diuell might carry the body of our sauiour christ thorow the aire , by his power through gods permission . this is the most likely way , & so thought to be of the best diuines : and the words following confirme it much , for it is said , the diuell set him on a pinnacle of the temple : now if hee had power to set him there , why might hee not also cary him thither , god ordaining this as well as his temptation ? the vse . by this we see , that men may be transported by the diuell from place to place , as the records of all ages do report : this one thing yet obserued ( wherin the common opinion faileth ) that the diuell cannot conuey a man aliue so far in a little time , as many men thinke ; as a thousand or two thousand miles in an houre ; for no man is able to endure such violent motion and yet liue , as experience teacheth ; let a man fall from some high steeple , and his breath wil be gone and hee dead before hee come at the ground , by reason of the violence of his motion . indeed the diuell can carrie a man very swiftly , but yet for the safetie of mans life he must prolong his time far more , than otherwise of himselfe hee needs to doe . secondly , hence wee learne that by gods permission , the diuell may haue power ouer the bodies of gods owne children which are true beleeuers , to transport them from place to place ; for dealing thus with the head christ iesus , why may hee not doe so with any of his members ? besides , we find ( that god permitting him ) hee hath done more than this to the saints of god ; hee may possesse their bodies , as he did the woman of canaans daughter , mat. 15. 22. he may torment them long , as hee did exceeding grieuously bow the body of a daughter of abraham eighteen years , luk. 13 , 16. yea he may kill the body , as he did to iobs children , who no doubt were holy persons , iob. 1. 19. and therefore much more may hee transport them from place to place . heere this question may fitly be answered : whether a true beleeuer may be bewitched . answ. hee may : there is none vpon earth so faithfull and holy , but if god permit , satan can afflict their bodies grieuously , and therefore also they may be bewitched . it is but the fancy of presumptuous persons , when they say , their faith is so strong , that all the witches in the world cannot hurt them : for if god permit , satan can grieuously afflict mans body , as he did the body of iob. yea he can kil the body , as hath been shewed . salomon , speaking of outward things saith truly , a all things come alike to all , and the same condition is to the iust and to the wicked : now the wicked man may be bewitched , as al will grant ; why then may not the godly also , seeing it is but an outward euill ? this therfore must abate their pride that stand so much on their strong faith : behold this fact of satan to the holy body of christ , and heereby learne for thy humiliation , that if god permit , satan is able to bring vpon thy body great affliction . further , obserue the place whither satan caries our sauiour christ , into the holy city , that is , ierusalem . quest. why is it called holy , seeing now it was a polluted place full of sinful people ? answ. it is called holy for these causes . 1. because heere was the lords temple the place of his solemne worship , wherein were the holy rites and ceremonies prescribed for gods worship . secondly , in ierusalem , as also in all the synagogues of iudea , was moses chaire , the law and the prophets were read & expounded . thirdlie , ierusalem was the mother city of all the world in respect of religion ; heere god ordained that his church should first be planted , and from hence must religion bee deriued to other nations . the vse . hence we may obserue , that at this time ierusalē was the true church of god : indeed it was very corrupt both for doctrine and maners , as christs seuere reproofe of both doth plainely shew , mat. 5. 21. &c. and mat. 23. 13. 14. &c. and yet a true church , else the holy ghost would not haue called it the holy city . now if ierusalem at this time were the true church of god then , then may wee well say , that in england god hath his true church : for , let the corruptions of our church bee as they are ; yet shall it match ierusalem in the prerogatiues of gods church . they had the law and the prophets read and expounded ; so haue wee , and the gospel also which is the power of god to mans saluation . they had the sacraments and ceremonies of the law ; answerable thereto wee haue the sacraments of the gospell , and also a true and holy forme of seruing god. their ierusalem was a mother city ; and though wee cannot say so much in that behalfe , yet hath our church beene a nurce to neighbour churches in germany , france and other places round about , for many yeares ; in regard whereof , the lord , no doubt , hath bestowed many blessings vpon vs. and therefore though our sinnes and abuses be many and grieuous , yet in regard of church prerogatiues we may be called a holy nation , and a true member of the church of god ; so that as our sauiour christ and his disciples ioined themselues to the congregations of the iewes in their legal seruice , and forsooke them not till they became no church ; so ought it to be among vs , till we separate from christ , none should seuer themselues from our church ministery & seruice of god. those therefore that make a separation from our church because of corruptions in it , are farre from the spirit of christ and his apostles . if any shal say , this makes wel for the church of rome , if so corrupt a place as ierusalem , in regard of church prerogatiues were an holie city , for they haue as many prerogatiues for religion , as the iewes then had , and therefore are the church of god , and so we do not well to separate from them . answ. some indeed that are no papists , say the church of rome is the church of god : but the truth is , the present church of rome is spirituall babylon , the mother of abhominations , no spouse of christ but a strumpet . but they plead their prerogatiues : as first , their succession from peter : secondly , true baptisme for substāce according to the first institution : thirdly , the apostles creed which they hold and beleeue : fourthly , the word of god , in the writings of the prophets & apostles : and lastly , that theirs is the mother church . answ. all this is nothing when the truth appeares ; for first , succession in person without succession in doctrine is no note of a church : now let them shew succession in the apostles doctrine , and we yeeld . secondly , their baptisme alone , though for substance true baptisme , cannot prooue them a true church : circumcision was the sacrament of gods church , yet samaria and colchis were not the church of god , though they vsed it : againe , the thiefe may shew the true mans purse , but that proueth him not to be true and honest ; no more doth baptisme iustifie the church of rome to bee a true church . lastly , though they haue outward baptism , yet indeed they ouerthrow inward baptisme , the life of that sacrament , to wit , imputed righteousnesse and renued holinesse , which in gods church must goe together with the outward element , else it is nothing . thirdly , for the apostles creed , they haue it in word , but they deny it in deede ; for though they say , they beleeue in god the father , and in iesus christ , yet in effect they deny both god and christ. for the god of the papists is an idol god , and the christ of the papists a false christ , as we haue shewed in handling of the creed . fourthly , for the scripture ; wee must know the word of god stands not in bare words and letters , but in the true sense and meaning of the holy ghost contained in the scriptures of the prophets and apostles . now though they haue the bookes of scripture , yet in sundry main grounds of religion , they ouerthrow the foundation of the prophets and apostles . again , they keep the scripture as a lantern holds a candle , not for it selfe but for passengers : so is the scripture with them , not for their synagogue , but for gods secret ones among them , for euen in the midst of poperie hath god euer had some of his elect , who haue not embraced their cursed doctrine . lastly , for their plea to be the mother church ; we must distinguish between the ancient church of rome , and the strumpet that now is ; the ancient church of rome to whom paul writ , was a true and famous church , and a mother church ; but she is now dead and buried ; and the now roman church is no mother church , no spouse of christ , but the whore of babel the mother of abhominations , from which we are commanded to depart , reuelat. 18. 4. secondly , in that christ is brought to ierusalē , that holy city , there to be tempted , wee learne , that no holinesse of place on earth can debarre the diuell from his temptations ; he brings christ from the wildernesse to tempt him , in the holy city euen vpon the holy temple hee will thrust himselfe a on iehoshuahs right hand to resist him , though iehoshuah stand before the angell of the lord to minister to the lord. and therefore the follie of papists is egregious , that thinke the signe of the crosse , holy water , reliques , and such massing inchantments haue vertue in them to free their houses , or their bodies frō the assaults of satan . lastly , heereby wee see that change of place is but a sillie cure for a troubled mind ; indeed change of aire may much further bodily cures ; but a troubled mind hath conflicts with the diuel , who will not leaue for change of place , ierusalem will fit his turne as well as the wildernesse . the second part of the diuels preparation to this conflict is this , and set him on a pinnacle of the temple : the word translated pinnacle , signifieth properly a wing of the temple ; whereby , some take to be meant , the sharpe brouches and spires on the top of the temple ; whereof there were diuers ; but these ( as i take it ) are not heere meant ; for such a spire cannot wel be called a wing ; others take it for some part of the battlement , made on the top of the temple , which was flat , as the iewes vsed to build , to keepe men from falling ; others take it for any top corner of the temples ; and whether of these it was we cannot certainly define ; but this we must holde , that it was some dangerous steepe downe place on some corner of the temple , or on the battlements , from which a man might easily cast himselfe ; whereby we see the diuell will omit no aduantage that may further his temptations ; which should make vs the more carefull of our standing against him . verse 6. and said vnto him , if thou be the sonne of god cast thy selfe downe : for it is written , that he wil giue his angels charge ouer thee , and with their hands they shall lift thee vp , lest at any time thou shouldst dash thy foot against a stone . these wordes containe the second maine point in this conflict , to wit , satans assault vpon christ : wherein we are to obserue , first his temptation : then the reason whereby he doth enforce it . his temptation heere is framed as the former was , in a kind of reasoning , thus : if thou be the sonne of god , then shew the same by casting thy selfe downe from this pinnacle of the temple : but as i see thou art certainly perswaded , that thou art the sonne of god : therefore cast thy selfe downe , and thereby declare it . seeing this is a distinct temptation from the former , i doubt not but it must be thus framed with this conclusion : for if it had the same conclusion with the former it should be the same temptation . satans meaning then is this , as if he had said ; i haue made triall to see expresly whether thou be the sonne of god or not , and it seemes thou doest vndoubtedly beleeue that voice of thy father to be true , which said , this is my welbeloued sonne in whom i am wel pleased : now if this be so indeed , it is conuenient thou shouldest confirme the same by some miracle , and the fittest place thou canst doe it in , is this ; therefore cast thy selfe downe headlong from this pinnacle , and yet preserue thy selfe in safety without all hurt in the fall . the drift of satan in this temptation was , to bring our sauior christ to a vaine confidence in his fathers protection , and indeed to flat presumption vpon his extraordinarie prouidence in the neglect of lawfull ordinary means , as by satans conclusion , & the answer of christ will easily appeare . and hereby we may obserue that one maine drift of satan in his ordinarie temptations in gods church , is to carry men to presumption , and vaine confidence in the loue , fauor , and mercy of god : this appeares by the strange reasonings for libertie in sinne which many frame to themselues , and some are not ashamed to vtter ; as first , god is mercifull , and christ shedde his bloud for their redemption , and therefore they will not be so strict and precise in hearing sermons , and reading & conferring about the word as many are , but they wil take the pleasures and seeke the profits of this life . thus reasoned some in the apostles daies : a let vs continue in sin that grace may abound : of such iude complaineth , saying , b they turne the grace of god into wantonnesse . such there haue beene euer since , & at this day they doe euerie where abound . secondly , some say , they are either ordained to saluation or damnation ; now if to saluation , they are sure of it how euer they liue ; and if to damnation , they cannot escape it , though they liue neuer so holily , for gods decree is vnchangeable ; and therfore they will take their pleasure and liue as they list . thirdly others say they haue euer found gods goodnesse towards them , and they are perswaded he will neuer see them want , and therefore they will not toile themselues with labor & care as others do , but take their ease and pleasure while they may haue it ; and so neglect their charge and calling , and giue themselues wholly to their sports and pleasures , to company keeping or such like . yea , by this temptation to presumption , satan oft preuailes with the better sort ; for if a man fauour the trueth , and giue himselfe to know religion in any sort , the diuell will straight way go about to perswade him , that that which he doth is sufficient to his saluation , & thus wil keepe him from vsing further means to come by the certaine knowledge of his election , and full affiance in christ iesus , to become a perfect man in christ , which is the end of gods holy ministery , ephes. 4. 13. whereunto we should giue all diligence , 2. pet. 1. 10. see the truth heereof in the fine foolish virgins , who carried a burning lamps , but tooke no oile with them , neuer minding that till it was too late ; and so doe most men content themselues with the blazing lampe of an outward profession , neuer looking for the oile of grace , till the time of grace he past . the vse . heereby then wee are all taught , in speciall maner to beware of presumption ; this is the common snare of the diuel wherein he intangles many a soule . it is true indeed that he oft preuailes by bringing men to desperation , but a thousand perish through presumption , almost for one by desperation ; for despaire is a painfull thing to flesh and bloud , and as the diuell knowes well , doth sometimes turne to a mans more sound conuersion ; but to presume is sweet and pleasant to the flesh , and most agreeable to mans corrupt nature : in regard whereof wee ought to keepe out heart with all watch & ward , as dauid praieth , keepe thy seruant from presumptuous sinnes , ps. 19. 13. againe , obserue the order of satans temptations by comparing this with the former . there he sought to ouerthrow christs faith & to bring him to distrust the trueth of gods word vttered from heauen ; but finding hee could not that way preuaile , heere he takes the cleane contrary course , and seekes to bring him to presume . this serues to discouer vnto vs , the deepe guile and subtilty of the diuell , that can so cunningly turn himselfe from one extreame vnto another . and looke as he dealeth here with christ the head , so doth hee continue towards all his members , if he cannot bring them to one extreame , he will assay them hard in the other . if hee cannot bring a man to couetousnesse , and keepe his heart to the loue of money , then let him beware of riot and prodigality . is a man giuen to pleasures and delight , and an length is depriued of them ? then let him beware ; the diuell swallow him not vp with ouermuch griefe , as he sought to do with the a incestuous person of corinth . doth a man come to loue religion , that formerly was giuen to loosenesse of life ? then if it be possible the diuell will carrie him to schisme & heresie . the diuel cannot abide that a man should keepe the meane according to gods word , isay 30. 21. he would haue our first parents to be gods , or no body , gene. 3. 5. and so still he laboureth to bring a man to some extreame . we therefore in all estates during life , must labour to keepe the golden meane , as christ heere did , neither doubting on the one hand nor presuming on the other , but retaining still that blessed faith , whereby his blessed heart was firmly setled in these assaults . thus much for satans drift . now come to the words of this temptation . if thou be the sonne of god , then cast thy selfe downe : that is , shew by this miracle that thou art the sonne of god. marke here , the diuell perswades him not , to shew himselfe to be the sonne of god by doctrine in the execution of his ministerie ; but cast thy selfe downe , shew a miracle : wherein we may beholde the very liuely image of that naturall disposition which is in all impenitent persons ; they affect christes miracles , but they care not for his doctrine . herod longed to see christ , b and was glad of his comming , when pilate sent him ; yet not to heare his doctrine , for that he could not endure ; els he would not haue imprisoned iohn , and also put him to death ; but he hoped to see a miracle . the wicked iewes desire a signe , that put christ to death for his doctrine ; yet if be will come downe from the crosse , and so miraculously saue himselfe , then they will beleeue , mark. 15. 32. and this venom of the olde serpent hath poisoned the hearts of many students in the scriptures , who care not at all to ground themselues in the fundamentall points of religion , as faith and repentance ; and yet are woonderfull eager after quidditles and difficulties , wherein may appeare some outward shew of wit and learning ; like the hypocriticall pharisies , that would tithe mint and rue , and yet passe ouer iudgement and the loue of god , luk. 11. 42. and the cause hereof is the want of sound grace , for naturall men indeed can not sauour the things of the spirit of god ; the knowledge of christ crucified seemes foolishnesse vnto them . secondly , the diuell tooke occasion of his former temptation from christs infirmitie of hunger : but perceiuing christs sure faith in his fathers word by his gratious answer to that assault , heere he borrowes his temptation from that profession of his faith ; as if he should say , thou seemest to be resolued of the trueth of thy fathers word that thou art the sonne of god ; and if that be true indeed , then shew it by this miracle , cast thy selfe downe . heere then behold another tricke of satan ; if he cannot preuaile by assaults drawen from our infirmities , then will he assay vs by temptations drawen from gods good gifts and graces in vs ; if he cannot keepe a man in ignorance that hath good gifts of wit & memory , then will hee seeke from his knowledge to puffe him vp with pride , and so mingling his poison with gods good gifts , doth cause many a one to become a bane to gods church , that otherwise might haue prooued an excellent instrument therein ; as might easily be shewed in sundry particulars . thirdly , heere marke how satans malice is restrained , and his power limited : by gods permission he is able to carrie christ from the wildernes to ierusalem , and there to set him in a most dangerous place on a wing of the temple ; the thing hee now desireth is his destruction by casting downe head long , but that he can not doe , and therefore perswades christ to cast himself down ; wherein we see the speciall prouidence of god ouer christ iesus in all these temptations , restraining his enemy in the thing he most desired . and the same prouidence doth he still continue ouer his church for the effectuall preseruation of christs members in all their temptations . the diuels vnwearied desire & drift is , to bring contentions , hurliburlies and ruines into all societies in church and common-wealth ; therfore the peace and tranquillity of these is , and so must bee acknowledged , a notable fruit of gods blessed prouidence restraining the spite and malice of satan . againe , hence it is euident , that in temptation satan cannot go beyond the permission of god : he can tempt christ , yea transport his body , and set him in a dangerous place , for thus far god permits him to goe ; but to cast christ downe from the pinnacle he cannot , therein comes gods restraint . so it fareth with gods children ; for the triall of his graces in them , and to chastise them for some sinnes , he suffers satan to buffet them ; but yet one iotte of his malice beyond gods permission he cannot shew , as in iobs affliction by him may notably appeare . which wee must carefully remember for our special comfort in our most grieuous assaults ; gods will permitting satan so farre must make vs patient , and yet his power restraining satan from doing worse , must giue vs comfort . thus much for the temptation itselfe . the reason whereby satan enforceth his temptation is taken from a testimony of scripture : for it is written he shall giue his angels charge ouer thee , &c. satan hearing christ alledge scripture for his defence against the first assault , comes now vpon him with his owne weapon , that if it were possible he might foile him , after this sort : thou shewest thy selfe to be the doctor of the church , by thine alleadging of scripture , and that , it seemes , thou makest the rule of thine actions : well then thou maiest well and safely cast thy selfe downe hence if thou bee the sonne of god , for it is written , he shall giue his angels charge ouer thee , and with their hands they shall lift thee vp &c. from this dealing of satan , wee are taught , not to embrace an opinion in religion , because a shew of proofe by testimony of scripture may bee giuen for it . but we must trie the spirits , that is , the doctrines of men , whether they be of god , or not , 1. ioh. 4. 1. for the diuell can alleadge scripture to mooue christ vnto presumption , and it is his vsuall practise , when he caries men into schisms , errors , and heresies . reason with a man that minds to liue in sinne , and tell him of that dangerous state , by reason of the shortnesse and vncertainty of this life : will he not tell you straight , he will doe as he does , and repent when he is old ? for it is written , a at what time soeuer a sinner doth repent him of his sinne , i will put all his wickednesse out of my remembrance , saith the lord : and some thinke three or foure good words at a mans last end wil serue his turne : for the thiefe on the crosse said no more , but , b lord remember me when thou comest into thy kingdome . and all such as are trained vp in the schoole of satan , can easilie alledge scripture to further them in euil . but let vs come to the scripture which the diuel doth notoriously abuse by his allegation : it is written in the 91. ps. v. 11. in the alledging whereof he would seeme very carefull and precise , at the first not omitting so much as this particle [ for ] which might haue beene left out , and yet nothing haue been wanting to the force of his reason : but heerein is the deepenesse of his policy , to cause christ not to suspect any falshood afterward ; for towards the end , hee leaueth out that , on which the promise is grounded of being kept by the angel : to wit , to keepe thee in all thy waies , that is , in all the good duties of thy lawfull calling wherein thou shalt glorifie god and doe good to others ; to such as so walke in their waies doth that promise belong . heere then behold satans notable fraud and craft , that can so cunninglie leaue out that which makes not for his purpose , and so peruert the true meaning of scripture ; this is his vsuall practise , in enmity against the word to depraue the true meaning by cutting off some part , when hee cannot vtterly ouerthrow the whole . the like is the dealing of all heretickes , who by cutting off and leauing out , play legerdemaine with the scripture . the arrian holds the bible for the word of god ; but such places as serue to proue the godhead of christ , he doth notably abuse and peruert . the familie of loue also , doth hold the bible for the word of god ; but come to the true meaning of it , therein they faile , turning all into allegories , euen most true histories , as the fall of our first parents , and such like , which are maine grounds of religion in their naturall sense : and the apostaticall church of rome , doth hold with vs the bookes of the old and new testament ; but yet they put in and take out at their pleasure , and take from it all sense and meaning which agrees not with the determination of their holy father the pope ; and thereby they ouerturne the word of god , and strongly maintaine their mystery of iniquity . this dealing of satan and his wicked miscreants with the scripture , must make all gods children willing to spend their strength in searching out the scripture ; for that is the onely way to descrie their fraude in deprauing of it . this caused christ to bidde the people in his time to search the scriptures , to learne to know him to bee the true messias , which the iewish teachers did then deny . in regard whereof wee must say with a moses , oh that all the lords people were prophets , and that the lord would put his spirit vpon them ! oh that all could reade and vnderstand the word of god! this is it , wherein all that either be , or intend to be ministers must labour especially , euen to get sound knowledge and iudgement in the text of scripture . the minister must not only be able to teach the truth , but also to discerne , to discouer , and to confure errors and heresies , which hee can neuer foundly doe without good vnderstanding in the text it selfe . the diuell knowes the whole scripture , and he will spare no text therein it hee can corrupt it ; therfore to resoue gods truth out of his hands who is the father of lies , the minister must shew himselfe a good souldier of iesus christ , as paul exhorteth timothy , giuing such attendance to the word that all men may see his profitting therein ; yea with ieremie , the minister must eat the bookes of god , and digest them in his vnderstanding , and rejoice therein , labouring to feele them the joy of his heart . the diuell knowes that scripture truely vnderstood and well applied , is the onely engine for the battery of his kingdome ; and therefore , euen from the beginning , but specially since the comming of christ hee hath laboured by all meanes to keepe men from the knowledge and true vnderstanding of them : hee it is that hath brought men from the reading of the scriptures , to betake themselues to the writings of men , as schoolemen , fathers , and such ; by this meanes hee hath for many yeares euen to this day in the church of rome , locked vp the scripture in an vnknowen tongue : yea euen in gods church the diuel works mightily this way , by stealing away the affections of yong students from the bible , and rauishing them with delight in the writings of men ; for thus he keeps them from the fountaine of truth , that they either fal into error themselues , or be lesse able to discerne and confute it in others . and hence come dissentions and errors into the schooles of the prophets , which cannot be auoided while men leaue the text of scripture & addict themselues so much to the writings of men , for thereby hee can more cunningly conuey strange conceits into mens minds : and therfore euery one that would maintain the truth in purity and syncerity must labour painfully in the text . secondly , gods ministers must heereby be admonished , to be carefull in alleadging any text of scripture , that the same be fit and pertinent : for to wrest the same from the proper meaning of the holy ghost to serue their owne conceit , is the practise of satan , which euery seruant of god must be farre from , and therefore must not do it hand ouer head . which also may serue for a good aduertisement to those that vse to heape vp manifold allegations of scriptures in the doctrine of a sermon , for as a in many words there cannot want iniquity , as salomō saith ; so in affected multiplicity of quotations can the abuse of scripture bee hardly escaped . if we deliuer but a mans testimony , honesty will compell vs as neere as we can to keepe both his words and his meaning ; much more should conscience moue vs in alledging the testimony of the lord , to haue carefull respect to the euidence of truth : and therfore that sparing course is very commendable , whereby in quoting of scripture men make sure to keepe themselues to the lords true meaning , lest by deprauing his word they become followers of satan : and thus much for the maner of satans allegation . the true and proper meaning of that text is now briefly to be discussed . the ninety-one psalme , from whence it is alledged , is a most heauenly part of scripture , penned for the comfort of gods people in the time of some grieuous plague or sickenesse ; and it containes a notable preseruatiue against the plague , and by consequent against any iudgement of god , to wit , true affiance and confidence in the lord , that is the ground of all comfortable safety ; thereto , among many other , is a this gratious promise made of the protection of gods holy angels , ( which the diuell doth heere alledge ) who shall be as carefull for the safety of gods children in common calamities of famine , plague , pestilence &c. as the nurce is ouer her tender child to hold it in her hands , and beare it vp in her armes , lest it should fall and hurt it selfe ; alwaies prouided that the child of god keepe himselfe in his waies , that is , in obedience to gods commandements and in the duties of his lawfull calling . it is true indeed , that iudgement begins at the house of god , and the righteous are taken away from the euill to come , yea many times the same outward iudgement lights vpon the good , that doeth vpon the bad : yet this taketh not from gods child the comfort of this protection in common calamities , for all promises of temporall blessings must be vnderstood with the exception of the crosse : as heere , gods angels shall guard his children in time of plague , famine and pestilence , vnlesse it please god heerewith to chasten them for some sinne past , or to preuent some sin , or greater euill to come , or to make triall of their faith and patience : in which cases also the child of god doth greatly differ from the wicked ; for through the fruition of gods loue in christ the euill of the punishment is taken away , and the outward smart thereof b sanctified to the greater good of his soule : but out of this case their protection is certaine : see exod. 12. 23. psal. 105. 16. 17. & ezek. 9. 4. 6. the vse . the consideration of this gratious protection of gods angels ouer such as keepe themselues in their waies , must moue euery one to labour to know and practise the duties of his calling both generall of christianity , and particular for the state of his life , in all good conscience ; so doing , let come what will , in all dangers hee shall haue safety ; for gods angels pitch their tents about him , they are as watchfull ouer him as a nurce ouer her child ; but if wee forsake our waies wee lose the comfort of their protection , & expose our selues to all gods iudgements . verse 7. iesus said vnto him , againe it is written , thou shalt not tempt the lord thy god. heere is the third generall point in this conflict : to wit , christs answer and repulse made to satans assault , taken , as the diuels temptation was , from a text of scripture ; for hee saith , againe it is written ; where yet hee meaneth not to oppose scripture to scripture , but to confute the abuse of scripture by scripture ; after this sort , as if he had said to satan , it is true indeed that god hath made many worthy promises of aid and protection to his children in his word , yet they shal not be performed to those that presume to tempt god , as thou wouldest haue me to do . from this dealing of christ with satan we may obserue ; that the scriptures of god are sufficient in themselues , truely to interpret and expound themselues . the diuel alledging scripture did wrest it from the true sense ; this our sauiour christ sheweth by alledging another text out of a moses , which being applied to the place which the diuel abused , doth shew the true meaning thereof . so ezra , expoūding the law vnto the iews , read distinctly in the law of god , and ( as the words do signifie ) b gaue the sense by scripture , and caused the people to vnderstand : much more then at this day may the scriptures be thought sufficient for the expounding of themselues , sith to the canon there of since ezra his time there is added the whole new testament by the hand of god , wherein the deepe things of god are plainelie reuealed . the church of rome cannot away with this , that scripture should be sufficient to expound it selfe . and therefore against it they reason thus : that which must expound scripture , must haue iudiciall power to determine of the sense thereof : but the scriptures haue no such ludiciall power ; for they are but a dumb letter , and therfore no sufficient iudge to determine of their owne sense and meaning . answ. the scriptures haue iudiciall power to determine of their owne true sense and meaning , for they speake euidently , to all that are inlightned by gods spirit , and therby made able to know what the scripture saith : wee know a man may speake to his friend not only by word of mouth but also by letter , and thereby expresse his meaning sufficiently ; euen so , though god speake not now vnto his church by created voice , yet by his written word he speakes sufficiently for the cleare manifestation of his will and pleasure concerning them ; and therefore it is a shamefull slander and blasphemy against the scriptures to call them an inkie letter and dumbe iudge . and let them shew , if the scripture be not , where is that speaking iudge who hath power iudiciall to expound the scripture . indeed their answer is , that the church is this iudge , and that we must consult at her mouth for the true meaning of the scripture . answ. the church hath a ministery and dispensation committed vnto her , in the execution whereof she deliuereth the meaning of the scripture vnto gods people , but that is not from any iudiciall authority committed vnto her , to determine of the sense of scripture of her selfe ; but onely by comparing scripture with scripture , and expounding one place out of another ; euen as the lawyer giues the sense of the law , not from any iudicial power giuen vnto him aboue the law , but by obseruing the words with the scope and circumstances of the law . but heere i would know , if the church must needs bee iudge , by what meanes must she determine ? they answer , by the rule of faith ; the consent of councels and fathers ; and if these faile , then by the pope ; answ. by their rule of faith , they vnderstand , vnwritten traditions , that is , such truth beside scripture , as hath beene kept by tradition from hand to hand since the primitiue church . but these are meere forgeries , and shame it were to subiect the truth of god to the deuice of man ; if these bee made iudge of scripture , then shall the faith of the church depend vpon the wisedome of man , and not vpon the power of god , a thing abhorred of the apostle 1. cor. 2. 5. the onely rule of faith is the scripture , and true faith will admit no other iudge beside the scripture to determine of that whereon it must depend . secondly , for their consent of fathers and councels , that is no sufficient meanes to determine of the true sense of scripture ; for their seuerall errors and contradictions one to another , & many times to themselues , shew , that they wanted the immediate assistance of the spirit . and the same is true of the pope , as might easily be proued at large , by their grosse ignorance & errors . and therfore it remaines that the true iudge and expounder of scripture , is scripture it selfe , as christ himselfe by his practise sheweth in this place . the place alledged by christ , is this commandement of god vnto his people , thou shalt not tempt the lord thy god. for the vnderstanding whereof we must search out three things , first what the tempting of god signifieth : secondly , the manner how god is tempted : and thirdly , the cause and root thereof . for the first , to tempt god signifieth , to make triall and experience of god , and to prooue whether hee be so true , iust , mercifull , prouident and powerfull as his word reporteth him to be . thus did the israelites often tempt god , as the lord saith , a when your fathers tempted me , proued me , and saw my workes ; which latter words shew what it is to tempt god , euen to seeke to haue proofe by his works whether he be such a one as his word saith he is . if any shall say we are commanded , to taste and see how gratious the lord is , ps. 34. 8. yea the lord bids his people proue him , malach. 3. 10. answ. those places do sufficiently expound themselues , for dauids taste and sight is by the grace of true faith and affiance , for in the same verse he pronounceth such blessed ; and in malachie the lord bids them prooue him , but yet in their way of obedience in prouiding for his sanctuary according to his ordinances . therefore we must know for the second point , that euery triall of god is not simply euill , but that which is needlesse , when without warrant from his word we presume vpon him beyond the meanes of his ordinary prouidence . thirdly , the root of this sinne , is an vnbeleeuing heart , whereby a man doubts of the truth of gods word , of his power , presence and prouidence . ps. 78. 18. the israelites tempted god in their hearts ; there is this sinne : the maner how followeth , in requiring meat for their lusts &c. not contenting thēselues with gods present prouidence ; the root & ground whereof is set downe , vers . 22. because they beleeued not in god and trusted not in his helpe . when a man doubts of the fidelity of his seruant he wil lay something in his way , as a peece of siluer , his purse &c. to trie him withall ; so when a man begins to doubt of gods goodnesse and fidelity towards him , hee will easily be brought to make needlesse triall of him by some worke of god beside his ordinary prouidence . the meaning then is this , thou shalt not tempt the lord thy god , that is , thou shalt not make any needlesse triall of gods goodnesse , mercy , power or prouidence , from a distrustfull heart in the truth of his word . heere yet further for our instruction wee are to know that god is tempted fiue waies , as the word of god doth manifest : first , when a man shall appoint vnto god , either the time when , the place where , or the maner how god shall helpe him , and performe his word vnto him ; heerein he seeks experience of the truth and power of god. thus the israelites tempted god in the wildernesse when they wanted water ; saying , a is god among vs or no ? god had promised to bee with them in all their iourney to canaan , but that they will not now beleeue vnlesse he wil shew his presence by giuing them water in that place . and so likewise they tempted him in the want of foood , ps. 78. 19. can god prepare a table in the wildernesse . the consideration whereof must teach vs in all our petitions which we make vnto god for the accomplishment of his promises vnto vs , to beware of b limiting god , as the iewes did , by prescribing vnto him time , place & maner for the accomplishment thereof ; but wait with patience his good leasure . for hee that beleeueth will not make haste , but wil commit his way to the lord : ps. 37. 5. secondly , god is tempted when men require a signe at his hands . thus the pharisies tempted christ : matt. 12. 38. master we would see a signe of thee : meaning thereby to be certified whether hee were the messias , and luke saith , they tempted him , luk. 11. 16. and thus doe all those tempt god , which refuse to embrace the doctrine of the gospel , because they cannot see the ministers therof to confirme the same by miracles . thus do many papists plead against our religion , embracing rather the mysterie of iniquity , because : it is confirmed vnto them by lying wonders ; not considering that the truth which wee professe was once sufficiently confirmed to bee the truth of god , by his owne testimony thereunto in signes & wonders through the hands of his apostles . quest. is euery asking of a signe a tempting of god ? for gedion asked a signe when he was to be a iudge and deliuerer of gods people , iudg. 6. 17. and so did hezekiah to bee assured of the lengthning of his daies , 2. king. 20. 8. and yet we reade not that god charged them with tempring him , but did condescend to their requests . answ. there be two causes in which we may require a signe of god & not tempt him : first , when god commands a man to ask a signe at his hands : so might azah haue asked a signe of god , for his assurance of victorie according to gods promise , yea he is c blamed for not asking it when the lord commanded him . secondly , a man may aske a signe of god , when it serueth for the necessary confirmation of an extraordinary calling , or of some special promise of god made to man : in this case did gedion aske a signe of god for the further confirmation of his extraordinary calling to bee a deliuerer vnto gods people . and so did hezekiah for his further assurance in the lengthning of his life , by an extraordinary promise , fifteene yeares . but out of these cases to aske a signe of god is to tempt him ; as the pharisies did , who would prescribe vnto god what kinde of miracle they would haue , euen a signe from heauen , not contenting themselues with those miracles which christ did ordinarilie worke among them . thirdly , a man tempts god , when he goes on in any sinne against gods commandements , for hereby he makes needlesse triall of gods iustice , mercy , and patience . the lord saith of his people , they d tempted him ten times , and haue not obeied his voice : mal. 3. 15. the people murmuringly say , they that worke wickednesse are set vp , and they that tempt god are deliuered ; where working wickednesse and tempting of god are al one . which serues to admonish vs , that with al speed we break off the course of our sins by repentance , for while we continue in sinne we tempt god , and so lie open to all his iudgements , depriuing our selues of the guard and protection of gods holy angels , nay they will become our enemies , and insteed of protection , execute gods heauy vengeance vpon vs. fourthly , they tempt god , that impose vpon gods people , there ligious obseruation of legall ceremonies abolished by christ : act. 15. 10. why tempt ye god ( saith peter ) to lay a yoake on the disciples neckes , which neither our fathers nor we were able to beare ? this is to make triall of gods power in the sauing of his people . whereby we may see how wicked and damnable the romish religion is , which wholly stands in the obseruation of ceremonies , partly heathenish , and partly iudaical , whereto when men submit themselues , they do nothing else but tempt god. fiftly , they tempt god , that refuse or neglect the ordinarie and necessarie meanes of their preseruation , either for body or soule : as hee that being to goe ouer a water , will leaue the bridge which is the ordinarie way , and aduenture dangerously through the water : for heerein he seekes a needlesse experience of gods power : so doe they also that neglect or contemne gods holy ordinance for the sauing of mens soules in the ministery of the word . now to this kinde of tempting god doth christ apply this commandement in this place ; as if he should say , when god hath affoorded vnto men an ordinarie meanes for their helpe and safety , they are not to refuse the same , and seeke for safety from god extraordinarily . i am now in a dangerous place i confesse , vpon this pinnacle , yet there is some ordinarie way to get down as staires or ladder ; and therefore vnlesse i would tempt the lord my god , i may not cast my selfe downe and thereby seeke for extraordinarie preseruaiton , as thou perswadest me . thus also they sinne that goe into places of great danger without a calling : so peter sinned in thrusting himselfe into caiphas hal , a place of temptation , as by lamentable experience he found too true . thus dauids three worthies sinned in aduenturing vpon their enemies host , for the fetching of a little water out of the well of bethlehem ; & therfore when it was brought vnto him , dauid would not drinke thereof , but powred it out for a sacrifice vnto the lord , 2. sam. 23. 16. heere some may aske , whether they do not tempt god , that aduenture to clime on high places , to stand on spire steeples , to runne on the ridge of high houses , and to goe on ropes a great height from the ground . answ. men may doe such things in a twofold estate , either hauing a lawfull calling thereto , as carpenters and masons , who are to worke vpon high buildings ; now they without tempting of god may clime and stand on high and dangerous places : or else hauing no lawfull calling thereto , as they who vse to doe such things to make knowen their actiuity , or only to affoord delight and admiration vnto others for their priuate gaine and aduantage ; and such tempt god fearefully ; for christ was better able to haue cast himselfe downe from this pinnacle , and haue preserued himselfe without hurt , then these men are to saue themselues in their aduentures , and yet hee refused so to do , because hee would not tempt the lord his god. thus much for the meaning of this commandement . the doctrine for instruction hence , is to be gathered from this command applied to the text which the diuell alledgeth ; and it is this : whosoeuer looketh for the accomplishment of gods promises vnto him , must be carefull to walke before god in the waies of his commandements , and in the workes of his calling with all good conscience . god indeed hath made many gratious promises in his word , of blessings temporall and eternall , but they that tempt god shall not find the comfort of them ; mens sinnes hinder these things from them ; gods goodnesse is to bee seene and tasted in the waies of faith and obedience . god hath promised the guard of his angels to his children while they keep themselues in their waies : if therefore thou wouldest haue this protection thou must keep thy selfe in those waies that god would haue thee to walke in . also in theri hesse of his loue god hath made a promise of euerlasting life with freedome from eternall perdition , to those that beleeue in christ , iohn 3. 16. thou therefore that wouldest enioy the comfort of this promise to thine immortality and life , must get true faith into thy heart and thereby liue all the daies of thy life . the same may bee said of euery promise of god pertaining either to soule or body , the fruition of them doth depend vpon the practise of some part of obedience ; which if thou doest neglect thou doest but presume in making title to the promise : peter tels symon magus plainely , he had no part with them in the gifts of the spirit , while his heart retained a purpose to liue in sinne , act. 8. 21. breake off therefore the course of sinne , and inure thy selfe to the practise of obedience , so shall gods promises be sweet vnto thine heart ; and the more thou proceedest in obedience , the more comfort thou shalt find in gods gratious promises : but if thou doe lay hold on sinne , the comfort of the word will depart from thee . and thus much for the second temptation . verse 8. againe the diuell tooke him vp into an exceeding high mountaine , and shewed him all the kingdomes of the world , and the glory of them ; 9. and said vnto him , all these will i giue thee , if thou wilt fall downe and worship me : 10. then said iesus vn so him , auoid satan , for it is written , thou shalt worship the lord thy god , and him onely shalt thou serue . these words containe the third conflict betweene our sauiour christ and satan ; wherin consider three points ; i. satans preparation : v. 8. ii. satans assault vpon christ : v. 9. iii. christs answer thereto : v. 10. for the first , before wee come to the handling of it in particular , wee are to consider that vnto euery assault the diuell prepares himself afresh : which should teach vs to labour to furnish our hearts euery day afresh to be able to repulse his new assaults . now particularly ; this preparation hath two parts : first , satan takes christ into an exceeding high mountaine : secondly , he shews him all the kingdomes of the world and the glory of them all . for the first , it may bee demanded what way satan tooke vp christ into this high mountaine ? answ. he might do it two waies ; either by vision , or by reall and locall transportation of his body from the temple to some high mountaine . some thinke this was done by vision only in christs mind , as a ezekiel was caried by the lord from babylon to an exceeding high mountaine in the land of israel . but i rather thinke that christ was really and locally transported by the diuell in body from the temple to some high mountaine ; for christs temptations were not imaginary , but true and reall . againe , the words import a true and reall transportation without any mention of a vision . the reasons why the diuell carries christ to an high mountaine may bee these : first , the diuel hath a great desire to imitate god in his glorious workes , that so hee may disgrace the workes of god , yea and god himselfe as much as he can . now we read b that god tooke vp moses into mount nebo , from whence hee shewed him all the land of canaan ; so satan , that he might seeme to go beyond god , takes vp christ into an exceeding high mountaine to shew him all the kingdomes of the world and the glory of them . secondly , he did it for the furtherance of this last assault wherewith hee tempted christ , for hee meant to entice christ with the glory of the world , and therefore brings him where hee might take the fairest view thereof . now in that satan transports the body of our sauiour christ this second time , wee see that by gods permission , satan may haue power ouer the bodies of gods children , to transport the same from place to place , or otherwise to vex them , and that not once onely , but sundrie times . this we must obserue , and remember carefully as a stay and prop against distrust & despaire , if god should suffer satan to vex vs , by such transporting of our bodies from place to place , or by any outward calamity ; & that not once or twise but diuers times ; for that which befell the head christ iesus , may well befall any of his members . the second part of the diuels preparation is this : he shewes vnto christ all the kingdoms of the world , & the glory of them . this he could not do actually , for there is no mountaine so high in all the world , whereon if a man were placed , he could see one halfe or one quarter of the kingdomes of the world , as they are seated and placed vpon the face of the earth ; nay if a man were set in the sunne , and from thence could looke vnto the earth , yet hee could not see past the halfe therof . and therefore wee must know that the diuel did this in a counterfet vision , for heerein hee can frame an imitation of god. now the diuels visions bee of two sorts ; either in the outward senses , or in the mind and vnderstanding . his visions in the outward senses be delusions , whereby he makes men be leeue they see that , which indeed they do not see ; this might easily be proued by manifold examples recorded in the histories of all times , but that one shall suffice , of his counterfait resemblance of a samuels forme and attire to the witch of endor for the deluding of saul ; when as indeed samuels true body was in the graue , and his soule with the lord. secondly the diue hath visions wherbv he deludes the vnderstanding . zak. 13. 4. the lord saith heereof , the prophets shal be ashamed euery one of his vision . these visions the diuell shewes to men sometime sleeping , and sometime waking ; euen as the lord doth shew his visions to his owne seruants . the visions of satan shewed to men sleeping are called dreames ; deut. 13. 1. the false prophet hath his dreame . his visions shewed to men waking , are to such as haue crazed brame , whom he perswades strange things of themselues , as some , that they are kings or princes ; others , that they are christ , iohn baptist , & such like ; examples heereof in all ages are many . now touching this vision of satan to christ ; some thinke it was inward in christs minde ; but i rather take it to haue beene in his outward senses only , as the words of the text do import ; the diuell by his art did cunningly set forth and represent vnto the eies of christ a notable shew and representation of all the kingdomes of the earth , and the glory of them . heerein the diuell sheweth great power and skill in that he can represent vnto the eie in his counterfet visions such strange and admirable sights . and it teacheth vs , that the practises of forcerers and magicians , vndertaking to represent vnto the eie , partly in the aire , and partly in glasses , either the persons of men that liued long since , or actions done in farre countries , or long before , are not meere fancies as some thinke , who deny altogether that such things can be shewed : for the diuell can resemble things done long since and a far off ; for if he could set such a sight before the eie of our sauiour christ in vision , as the view of the whole world , and the glory thereof , then much more can he represent vnto the eie of man strange and maruellous things . the diuels drift in this resemblance vnto christ is this ; heereby he intended most cunningly to insinuat himselfe into the heart of our sauior christ : for before he propounds this third assault , hee shews vnto christ all the kingdomes of the world and the glorie of them , that christ might take a liking of them , and so desire them , and at length accept of them vpon satans offer . thus he dealt with our first parents ; a vpon their first communication he shewes vnto eue the outward beauty of the forbidden fruit , that it was faire to locke vpon , and tels her of the good estate they should attain vnto by eating of it , and so at length brings her to yeeld to his temptation . hence we must learne to haue speciall care in the good ordering of all the outward senses of our bodies , specially the two senses of learning , seeing and hearing ; for by them the diuell can cunningly conuey his temptations into our hearts : the senses ( specially these two ) are the windowes of the heart and soule , and if we keepe them not well , satan will be sure to conuay some euill into vs. we must therefore obey salomons counsell , b keepe thy heart aboue all watch and ward ; this we cannot do , vnlesse we looke well to our outward senses , for they are the doores of the heart . this made dauid to pray , c lord turne away mine eies from beholding vanity : and iob d to make a couenant with his eies . and so must wee make conscience of hearing and looking , lest thereby wee giue aduantage to the tempter . further , in this sight obserue the deep policy of the diuell ; there are in the kingdomes of the world besides glory and dignity , many troubles , hurliburlies and vexations ; now these the diuell conceales from christ , and shewes him only the glory , pompe , wealth and dignity of the world , that so hee might the more easily winde his temptation into the heart of our sauiour christ. and this same course he stil obserueth in tempting men to sinne ; he hides from their eies all the miseries , plagues and punishments which are due to sin and that will follow vpon it ; and shewes them onely all the profits and delights that they may reape thereby : thus hee sugars ouer the poison of his temptations , that men neuer feele the bitternesse of them till their soules be thereby deadly infected : but then he takes a cleane contrary course , and shewes to the wounded soule all the woes and terrours of gods wrath , that if it be possible he may bring a man to despaire . and therefore we must be most watchfull of being insnated with the deceitfulnesse of sinne in the false shew of profit and pleasure . secondly , the diuels policy doth notably appeare in reseruing this temptation for the last place ; for he knowes full well how forcible with man be the temptations of profits , pleasures & honors . from whence we may also learne , that temptations fetched on the right hand from honour , pleasure and commodity , are the most dangerous and doe soonest creepe into the heart of man , preuailing far more then temptations on the left hand , which are taken from aduersity . the diuell foiled a dauid worse in the time of peace & ease , then euer he could do during the time of sauls grieuous persecution against him . and he preuailed more against the church by errours and heresies vnder constantine and other christian emperours , then he could do by most bloudy persecution for the space of three hundred years before . yea in these our daies wordly hopes haue drawn those from the syncerity of religion , whom outward violence could not moue : prosperity is a slippery path wherein a man doth soone catch a fall , and therefore we must learne to be most watchfull ouer our owne harts when we haue fairest weather with the world . lastly , s. luke b addeth this circumstance of time , that the diuell shewed all these things vnto christ in as short a time as might be , euen in a moment or point of time : whereby we may perceiue the diuels great celerity & speed in doing any thing he takes in hand , herein he goes beyond all men in the world : for being a spirit hee is able to worke wonders , and though he cannot go beyond the strength and compasse of nature , because his power is finite , yet by reason of his agility and speed he can goe beyond the ordinary course of nature in the maner of working the things hee takes in hand . and this exceeding quicke speed the diuell heere vseth , to stirre vp in christ a more eager desire after those strange & goodly things wherof he had but as it were a glimple , that so by degrees he might worke in christ a liking of them ; for the nature of man doth more eagerly affect strange things when they be sudden , and the eie of man doth more wistly behold them . and this also , as the former , must make vs watchful against all satans crafty wiles , that wee be not beguised by him . thus much for satans preparation . the second point in this conflict , is the temptation it selfe , in these words ; vers . 9. and said vnto him , all these will i giue thee , if thou wilt fall downe and worship me . the drift of satan in this assault ( which we must carefully obserue ) is to draw christ to commit idolatry by the hope of wordly kingdomes and the glory of them : heerwith he proues him when he could neither weaken his faith by his first temptation , nor worke presumption in him by his second . and looke how he dealeth heere with christ , so doth he commonly in the world ; many a ones conscience and religion doth he quite ouerthrow by wordly hopes of riches , pleasures and preserments : heerby not only ordinary professours , but ministers and preachers of the gospell haue beene drawen to absure and renounce that truth which formerlie they haue taught , and to betake themselues as the popes vassals to professe and maintain his blasphemous idolatries : heerby also protestant merchants , are drawen to become very seruiceable to the popish churches , by transporting among them wax and such like merchandize , which serue as necessary helps & furtherances to their idolatrous seruice . and what else is it that makes the people generally to change religion with the times and states , but because they would still enioy their wordly commodities ? and the more men doe possesse in the world , ordinarily the lesse courage and resolution they haue for the religion of god , as experience in queen maries daies hath shewed ; which in generall may admonish vs how dangerous an enemy the world is to the power of true religion . this temptation hath two parts : a promise made to christ ; and the condition thereof . the promise in these words , all these will i giue thee : he saith not , i will procure god to giue them vnto thee , but i will giue thee them : where we may see , that satans drift is to cause christ to take him for his lord , to depend and wait on him for his kingdom , and to acknowledge him to be the giuer thereof : which notably bewraies his egregious boldnesse , that dares thus challenge to himselfe the lords owne right , euen in the presence of him who was true lord & king of heauen and earth . let no man therefore thinke , that satan will lose ought for want of aduenture ; but in regard thereof be better armed against him . now that which the diuell aimed at in christ doth hee commonly effect in the world , he makes men beleeue that he is the giuer of all things and so brings many a one to relie vpon him . indeed with their lips men wil confesse that god giues them their daily bread , euen all things they haue ; but their dealings and practises speake aloud that the diuel is gouerner and giuer of all ; for how do many men get their liuings ? is it not by lying , fraud , and oppressio ? doe not most men heereby seeke to inrich themselues ? wel , the iust lord neuer approueth such meanes : the diuel setteth such courses a flote , and him they serue , and on him they rely that walke therein . secondly , note a further reach of satan in this promise of these earthly kingdomes , euen to ouerthrow christs spirituall kingdome . satan knew well that if christ were the true messias he should be a king , and haue a kingdome , though not earthly , yet spirituall in the hearts and consciences of men , which should be the ruine of his kingdome ; and therfore he labours with christ to entertaine an earthly kingdome , that so his spiritual kingdome might not be looked after . and looke as hee seekes to deale with christ the head , so he perseueres against the church which is his body ; for gods church hath it ministery , which in it nature is a soueraigntie , to be exercised in the dispensation of the word : now the diuell hath laboured by all meanes to bring this ministerie wherein the churches spirituall soueraignty doth consist , to become an earthly lordship and dominion , that by this meanes he might ouerturne it , and make it fruitlesse in the building and vpholding of christs spiritual kingdome : and how he hath preuailed this way the church of rome doth shew to all the world . thirdly , obserue the largenesse of the diuels promise : he will giue to christ , all the kingdomes of the world and the glorie of them : but this is more then he meant to our sauiour christ , at leastwise more then he could perform , for all these were not in his power . now because in all things we must be as vnlike the diuell as may be , hence we must learn to be wary and watchful to our promises , that therein we be not like vnto satan , promising that which we neuer meane to performe , or neuer can performe though we meant it . in all our promises therefore we must looke to two things ; first , whether the thing we promise be in our power ; secondly , whether it be lawfull and meet for vs to performe : and thus making promises we must endeuour alwayes to make good the same . this fidelitie in keeping promise is a fruit of the spirit , called by the apostle , faith , gal. 5. 25. and a propertie of him that must rest in gods holy mountaine , psal. 15. 4. not to change from a mans lawfull oath or promise , though the performance of it tend to his great hinderance . fourthly , in this promise of satan we may obserue , that hee knowes all the kingdomes of the world , else he could not haue shewed them to him which heere he offers to giue : yea his offering of them , with the glory of them al , which hee could so speedily represent , doth shew vnto vs that hee is most expert in the policies and regiments of states and kingdomes ; hee goes not to and fro for nought compassing the earth , iob. 1. 7. and his promise of them to christ , was made to inflame his heart with ambition after those kingdomes and glories , that he might enioy some of them at the least . wherein we may note that one speciall practise of the diuell is to ouerturne states and kingdomes , by putting ambition into mens hearts after earthly kingdomes , and glories : his study is to do mischiefe , and in the ruine of kingdoms he ouerthrowes many , and therefore heereunto hee endeuours himselfe with might and maine . hence come insurrections & rebellions in kingdomes , which no time nor age could euer escape : looke as he stirred vp the chaldeans and sabeans to inrich themselues by the spoiling of iob , so dealeth he by ambitious and couetous persons in all estates , as true records of times do fully testifie . we may see the truth heereof in our own land , in the manifold complots and treasons both at home and abroad that haue been conspired and attempted against our * prince and state , by profane men stirred vp by the diuell through ambition & discontent : howsoeuer by gods mercy themselues haue beene taken in the snare that they laid for others . in regard whereof we are all bound to yeeld all praise and glory to god for his gratious preseruation and defence both of our prince & state ; and to shew forth our thankfulnesse by all holy obedience vnto that god who hath brought to nought the diuelish conspiracies & treacheries of the ambitious instruments of satan . secondly , we must pray vnto god continually for the preseruation of our prince & state ; crying aloud vnto god as the people did at the coronation a of salomon , for the safety of our prince : yea we must daily intreat the lord to bring to nought the counsell of achitophels , & of all that think euil against the lords anointed among vs. quest. but how comes it to passe that any prince or state can stand , if the diuell haue such malice against them ? answ. through the good prouidence of god , who giues his good angels charge to guard and defend , not only his children in particular , but also whole kingdoms and states . and one part of their office is for the good of gods church to repell the rage of satan and his instruments , yea to stand with gods church in the execution of iudgements vpon the enemies thereof . in the siege of iericho an heauenly b captaine of the lord of hosts came to helpe ioshuah : and when the king of syria sent a mighty host to take the prophet elisha that was in dothan , the lord sent for his defence c horses & chariots of fire which filled the mountaines . and in the dayes of hezekia , for his comfort , and the ioy of gods people , an angel of the lord slew in the host of zenacherib , that came against ierusalem , an hundred fourescore and fiue thousand in one night . and wee want not sure testimonie of this good prouidence of god , in the strange discoueries of many diuelish conspiracies . fiftly , satan saith , all these will i giue thee . this is the voice of the great red dragon : and the same is the voice of the pope of rome , both registred in their canons and daily attempted in practise , to dispose of all the kingdomes of the earth ; whereby he shewes euidently , that he is that d beast comming out of the earth hauing two hornes like the lambe , but he spake like the dragon . for the lambs hornes he shewes in calling himselfe the seruant of sernants ; and the voice of the dragon , that is , of the diuel , in taking vpon him to dispose of the soueraignties of these earthly kingdoms . lastly , saint luke recordeth a reason , which the diuell addeth to his promise , to preuent all conceit of impossibility in him to performe the same ; to wit , for that e the power and glory of all the kingdomes of the world is deliuered to him , and to whomsoeuer he will be giues it . wherein obserue in satan two notorious sinnes : first , a grosse lie ; for daniel saith , f that it is iehouah , the most high god , who beareth rule ouer all the kingdomes of men , and giueth them to whomsoeuer he wil. secondly , arrogant and shamelesse boasting , to vaunt himselfe euen to the lords owne face , as though he were soueraigne lord of that which belongs to god alone . the consideration whereof must moue vs , who in all godlie conuersation must be contrary to satan , to renounce all lying , and to make conscience to speake the truth from our hearts . and also to abandon all vaine boasting of our selues what we are , or what we can do , yea rather to speake basely of our selues that so god in all good things we do may haue the glory . lying and bragging are the properties of satan , and therefore can not beseeme the tongue and heart of the children of god. the second point in this temptation , is the hard condition which satan would haue christ to yeeld vnto for this gift ; if thou wilt fall down & worship me : euen to commit most abominable idolatrie in worshipping the diuell himselfe . heerein we may obserue sundrie things : first , that it is a principall part of the diuels endeuours against gods church , to seeke the ouerthrow of true religion , and the pure worship of god , by sowing therein the seeds of heresies and idolatries ; for if he dares be thus bold with christ the head , as to seeke to draw him from the worship of his father to such abominable idolatrie , what will he not attempt with silly and sinfull men ? the scriptures are plentifull in shewing his indeuours this way . michaiah saw in vision a an euill spirit offering himselfe vnto god , to become a lying spirit in the mouth of all ahabs prophets , euen foure hundred at one time . when iehoshuah b the high priest stood before the lord , satan stood at his right hand to resist him , hee sought to hinder the building and worship of the materiall temple ; much more therefore will he seeke to hinder the building of the spirituall temple , euen the worke of the ministery in conuersion of soules whereby they are pulled out of satans kingdome , and made pillars in the temple of the liuing god. satan is that c enuious man that soweth tares of errors and heresies in the church of god which is the field of the good husbandman . he hindred d paul from comming to the thessalonians , whereby it appeares , that he did his endeuour to hinder the course of the apostolicall ministery . in the church of smyrna , e he cast some into prison , stirring vp wicked men so to do , thereby to hinder the embracing of the gospell . e iohn saw three vncleane spirits like frogges come out of the mouth of the dragon , and out of the mouth of the beast , and out of the mouth of the false prophet . these are spirits of diuels , working miracles , and going to the kings of the earth : thither they go for the stoppage of the gospell ; for if kings oppose themselues they become greatest hinderers to the gospell of all other . and these frogges , by the common consent of catholike expositors , are the rabble of popish friers , priests , and iesuites , who seeke the infection of states thorow all the world . by all which , the diuels enmitie against the church is most apparent . the vse . i. this shewes what care and diligence gods ministers should shew for the building of gods church and the furtherance of the gospell : for they should seeke to the vttermost of their power to counteruaile the enuious practise of satan against the church . ii. euery christian must hence learne , to pray not only for their owne good estate , but also for the welfare of gods church euery where , in the free passage of the gospell , in the establishing of true doctrine , and in the continuance of constant obedience therunto . for satans endeuour is to subuert and corrupt the truth , and to draw men from obedience ; and vnto him gods children must euer oppose themselues , the rather because their welfare stands in the good of gods church . secondlie , in this condition of satans offer to christ wee may obserue that his endeuour is to bring men to worship him : for if he durst attempt a demaund heerof at the hands of christ , who shall thinke to escape this assault when oportunity serues him ? and howsoeuer men thinke it impossible , that satan should thus far preuaile with any , as to bring them to worship him ; yet doubtlesse ( though hee could not preuaile with christ ) heerein hee attaines his purpose in the world , and that with the greatest part thereof : for the three religions of the iew , turke , and papist , doe at this day ouerspread the greatest part of the face of the earth ; and in them all , such a worship of god is propounded vnto men , wherein god is not worshipped but the diuell . for the euidence whereof marke these two rules ; first , that all doctrines denised by man in the matter of religion , which either directly or by iust consequence oppugne the word of god , are doctrines of diuels : 1. tim. 4. 1. 3. doctrines repugnant to the word , touching mariage , and meares , are doctrines of diuels ; and so by proportion are all such like . secondly , all deuised worship of god by man , against gods word , is no worship of god , but of the diuell : 1. cor. 10. 20. the things which the gentiles sacrifice , they sacrifice vnto diuels and not vnto god. doubtlesse , the gentiles intended to worship god in their images , but because that worship was not according to gods wil , the apostle respects not their intent , as a thing that could nothing auaile in this case , but saith peremptorily , their worship was done vnto the diuell . and in reason it must bee so , for why should wee thinke , that god should accept that for his worship which is not agreeable to his will , but denised by man according to the will of the diuel ? from these two rules it will follow , that the best of the three forenamed religions , is no worship of god , but of the diuell : for all of them haue such worship as is deuised by man , & not of god ; the iew worships god out of christ ; and so doth the turke : yea and the papists worship god , but yet out of the true christ ; for ( as hath beene shewed elsewhere ) the christ of the papists is a counterfet christ. and in many other points of their religion , there is apparent repugnancy to the word of god : yea of their sacrifice of the masse , wee may as truly say as the apostle did of heathen idol worship , that they sacrifice not vnto god , but to the diuell ; for therein is as vile , accursed and abominable idolatrie , as euer was deuised by man. so that it is plaine the diuel doth mightily preuaile in causing men to worship him . yea hee preuaileth thus not onely in the world , but in gods church ; for all such as ( notwithstanding their outward profession ) haue their hearts set vpon the world , more eagerly affecting the honours , profits and pleasures thereof then god and his word , do in deed and truth worship the diuell ; for hee is the a god of this world , ruling in the heart of the children of disobedience , by the baites of honour , profit and pleasure he steales mens hearts from god , and so heerein they doing the will of the diuell , must needs worship him ; for looke whereon a man seteth his heart , that hee maketh his god. thirdly , heere obserue that the diuell would faine make a couenant with christ ; for worship at christs hands , he wil giue christ the glory & riches of the world ; heereto is nothing wanting but christs consent . whereby we see that it may bee true which sundrie times wee heare of , and many histories do record , to witte , that some persons doe make a league with the diuell , wherein the diuell couenanteth to be seruiceable vnto them in procuring them honour , riches , pleasures , or great renowme for some strange actiuities , wherto he will enable them , vpon condition that they for their parts giue vnto him , their bodies , their soules , or their bloud . some indeed are of mind , that such things are meere forgeries and delusions of the diuell , and that no league can bee made betweene him and man ; but they are deceiued , for hee attempted in effect such a thing with christ , what will hee not therefore do with silly and sinfull men , especially when he finds them cast downe with discontents ? and thus much for the diuels assault . the third point in this conflict is christ answer . vers . 10. then iesus said vnto him , auoid satan ; for it is written , thou shalt worship the lord thy god and him only shalt thou serue . this i will handle as the words do lie in order . before his answer hee propoundeth a speech of indignation and detestation both of the diuell and his offer , auoid satan , as if he should say , i haue heard thee satan to speake imuriously against my fathers word , and against my selfe ; and now againe , thou vtterest blasphemy against my father , wherein thou goest about to dishonour him greatly ; but i abhorte thee satan , and these thy temptations , therfore hence , auoid , and haue no more to do with me . in this detestation of christ towards satan , for vttering blasphmie against his father , in his chalenge to haue power to dispose of all the kingdomes of the world as being his own ; we are taught , not onely to greeue at such blasphemies as we shall heare vttered against god , but to testifie our detestation and indignation towards them . the world is full of black mouthed rabshekaes , who wil not spare to blaspheme the glorious name of our god , & to scoffe & deride his sacred word : now whē we meet with such , we must not be like stoicks without affection , but in christian wisdome from bleeding harts for the reproch of god , shew forth godly zeale and indignation for the rescue of his glorie . the hypocriticall practise of wicked iezabel a in proclaming a fast vpon the false accusation of nabothes blasphemie against god and the king , may teach gods church to be zealous indeed a-against all blasphemers . when rabiheka railed on the god of israel , b good king hezekiahrent his clothes , and humbled himselfe in great measure for that reproch against his god. teares c were dauids meat day and night , while the heathen among whom he was constrained to liue , said vnto him where is thy god ? and iust lot d vexed his righteous soule from day to day with the vnlawfull deeds of the filthie sodomites , liuing among them . the practise of these godly men must be a president for vs to follow , that we heare no blasphemie against god without detestation . and as all gods children must practise this duty , so especially masters of families : dauid e would not suffer a lier or a slanderer to come in his sight , or to abide in his house ; much lesse would he haue endured a blasphemer of god , or a slanderer of his word . the law commanded that the f blasphemer should he stoned to death , who wittinglie and willingly spake a word against god ; and no doubt this law is perpetuall . let a man but speake a word of disgrace against an earthlie prince , and it costs him his life , and that iustlie : how much more then should he die the death though he had a thousand liues , that shall blaspheme the king of kings ? shal one that hath been baptized into the name of christ , say there is no god , and that the scriptures are but a deuice of man , and yet liue ? god forbid , for this hellish sinne defiles a kingdome . and therefore the magistrate with the sword of iustice must cry out against such wretches , away from vs blasphemers . secondly , in this auant of christ giuen to satan , wee learne how to behaue our selues against entisers from religion and the obedience of god ; wee must hold them as limmes of the diuell , and in that regard haue nothing to do with them , but with christ bid them auoid from vs. the g lord commanded that in this case , parents should not spare their owne children ; nor children spare their parents , if they were enticers to idolatrie , but their owne hands must be first vpon them to put them to death : our sauiour christ would not spare peter when he gaue him bad counsell , to spare himselfe from suffering that which god hath ordained for him , but saith vnto him , h get behind me satan . so that we are without excuse if we shal reiect this counsel of salomō , i heare no more the instruction , that causeth to erre from the words of knowledge . thirdly , heer by we also learne how to behaue our selues towards satan when he is violent and importunate in his temptations , to wit , that howsoeuer we may reply to them out of gods word when they are more milde , yet when satan begins therein to shew his force and violence we must not reason with him ; for christ would not endure his blasphemy , though hee answered his temptations . in schooles of learning it is counted a simple part to hold alwaies to the conclusion ; but in the schole of christ when the conscience is to deale with satan , the safest way is by both hands of faith to lay fast hold of the conclusion ; cleause fast to christ , let the diuell say what he wil , be not drawen thence one iot . after christ hath shewed his detestation to satans blasphemy he answers his temptation ; saying , it is written , thou shalt worship the lord thy god , &c. and whereas he saith the third time , it is written , taking his answer from the scripture ; it teacheth vs that scripture of it selfe is of power sufficient to vanquish the diuell . this the church of rome wil not admit ; for they make scripture to bee of two kinds ; inward and outward ; by inward scripture they meane , the vniuersall consent of all catholikes in all ages . and by outward scripture , they vnderstand the written word contained in the bible . now they say , inward scripture is the more excellent ; for the outward scripture they call a dead letter , of little or no power ; & they make general councels equall with them for substance of doctrine . if this were true , christ would not haue alledged outward scripture , as they call it ; but hee knew the written word was the powerfull weapon , sufficient to vanquish the diuell . and therefore heerein they doe shamefully blaspheme the truth of god , and so god himselfe . secondly , this allegation of christ teacheth vs , how to behaue our selues against all enemies to the truth , that would allure vs to heresie , as to popery , anabaptisme or such like ; namely to stick fast to the text of scripture , and not to suffer our selues by any meanes to bee drawen from it . it may bee thou art vnlearned and thine enemie both learned and eloquent ; yet heere is thy refuge , cleaue the faster to this written word , and if thou haue one text for thy truth , make more account thereof , then of all the restimonies of councels , fathers , or men whatsoeuer . this instruction is needfull , for it may bee god will suffer seducers to try his children , and then , vnlesse they keep sure this ground of faith , they shall surely be seduced . the text which christ alledgeth for his answer , is taken out of deutr. 6. 13. where the words are thus read ; thou shalt feare the lord thy god , and serue him . at the first , it may seem that christ misalledgeth that text , and corrupteth it : for where moses saith , thou shalt feare the lord thy god ; christ saith , thou shalt worship the lord thy god : and to the latter part christ addeth the word onely ; saying , him onely shalt thou serue , for that which moses saith , and serue him . but the truth is , heere is no corruption , but a most worthy allegation , as wee shall plainly see , if wee consider two things : first , that christ and his apostles in alledging the scriptures of the old testament , did not so much respect the words as the true and proper meaning of the place . secondly , that they oft expound the places which they alledge , and therupon do sometimes vary in word , but stil retaine the true sense and meaning . so it is in this text alleaged : moses saith , thou shalt feare the lord thy god , vnderstanding by feare , religious awe and reneronce : and christ saying , thou shalt worship or adore the lord thy god , vnderstandeth by worship , outward adoration in bowing of the body , whereby we testifie the inward awe and reuerence of the heart , as when we humble our selues to call vpon god by praier . and this change of words by christ , serues for excellent vse in this place , to wit , to let vs more clearly see what this feare of god is . to feare god in that place is from a reuerent awe of the heart towards god to humble a mans selfe in prostrating his body before the lord , either to praise god for benefits receiued , or to pray vnto him for gifts and graces needfull . againe , for the word which he addeth , therein is no fault at all , for the ful sense and true meaning of moses text must needs include so much , as the prohibition annexed in the verse following doth plainly shew : for saying thou shalt feare the lord thy god and serue him : and adding , thou shalt not walke after other gods , vers . 14. is it not all one , as if hee had said , thou shalt serue him only ? so that we haue inst cause to blesse god for the true and plaine explaning of the words , and not to surmise the least corruption in the alledging of them . now then for our further instruction in this text alledged , consider two points : first , what worship and seruice is : secondly , to whom it belongeth . first , worship in generall betokeneth , the exhibiting and giuing of reuerence and honour to another . this worship is two-fold ; ciuill , or diuine ; ciuill worship is that outward reuerence and honour which one man giues to another , as by prostrating the body , bowing the knee &c. the end of ciuill worship is , to testifie and acknowledge superiority and preheminence in another , either for authority and office , as the subiect worships his king and gouernour ; or for gifts and graces , or for old age ; as inferiours in gifts and yonger in age by due reuerence must acknowledge . in this ciuill maner did iacob bow himselfe euen times to his brother esau , thereby acknowledging him for his superiour and better , gen. 33. 3. thus also did abraham bow himselfe before the hittites , gen. 23. 7. and lot vnto the angels that came into sodome , taking them to be but men , gen. 19. 1. and in this ciuill maner it is lawfull to kneele before kings and princes , to testifie our subiection vnto them , and loyall acknowledgement of their preheminence ouer vs vnder god. diuine worship is the ascribing of diuinity to the thing we honour , wherby we make it vnto vs some diuine thing aboue the order of any creature . a man may ascribe diuinity vnto a thing foure waies : first , by attributing the godhead vnto it , or giuing vnto it such honour whereby he acknowledgeth the same to be god. secondly , by ascribing vnto it the attributes of god , as omnipresence , omnipotency , to bee most iust , to know all things &c. thirdly , by accepting and acknowledging it to be the creator and gouernour of all things . fourthly , by acknowledging it to bee the giuer of all good things , the defender and deliuerer from all euill . and to whatsoeuer thing in worship a man ascribes any of these , to the same doth he ascribe diuinity . this diuine worship doth principally consist in religion and piety ; for by religion , which indeed is gods worship , and by piety , do men ascribe vnto a thing diuine and religious honour . diuine worship is two fold : inward in the mind ; or outward in the body . inward diuine worship is , whē a man giues his heart & soule to any thing , deuoting thereto the affections of his heart , as loue , feare , ioy , hope , faith and confidence , and that because he conceiueth it to be god , hauing diuine properties , as omnipotency , infinite wisedome , iustice , mercy , &c. or being the creator and gouernour of all ; or the giuer of all good things vnto him , and his preseruer from all euill . this deuoting of the heart and soule vnto god with the faculties & affections therof , is the ground and substance of all diuine worship , and indeed can be giuen to nothing but to that which is god , or conceiued of as god. outward diuine worship is , when a man shall any way bow , prostrate , or cast downe his body to any thing , thereby to testifie , that his mind and heart are deuoted to it : as that hee holds it to be god , to be omnipotent , &c. creator and gouernour , and his preseruer , and therfore hee doth repose his trust and affiance therein , set his loue , joy , and feare thereon aboue all other things . and heere wee may obserue a difference betweene ciuill worship and diuine . by outward ciuill worship we only acknowledge preheminence and superiority in another , in regard of authority , of gifts , age or such like . but by outward diuine worship wee acknowledge diuinity to be in the thing wherto we bow or prostrate our selues . againe , wee must heere also remember , that outward diuine worship serues onely to restifie the inward , euen to make knowen what thing it is which wee conceiue to be god , and whereto wee haue deuoted the affections of our hearts . thus we see what worship is , and the kinds thereof . and heere we must vnderstand our sauiour christ to meane , outward diuine worship , as if hee should say , thou shalt religiously submit , bow or prostrate thy body vnto god in praier or thanksgiuing , thereby testifying that thou hast deuoted thy heart and soule vnto him , not onely conceiuing him to be the diuine essence , omnipotent , infinite &c. but also that thou doest rest and relie on him as on thy creator , who doth blesse thee with all good things and preserue thee from all euill . besides this worship , christ doth mention a seruing of god , which being distinguished from worship must needs import some other thing . seruice in generall , is nothing else but the giuing and performing of obedience to the commandement of another . this seruice is twofold ; absolute , or in part . absolute seruice is , when a man obeies the commandement of another without any condition or exception , and that not only in body outwardly , but in soule and conscience , in thought , will & affection . and this absolute seruice is proper to god alone , for wee must neuer call his commandements into question , but looke what god commands and as hee commands it , so must we simply and absolutely yeeld obedience thereto , not only outwardly in body , but inwardly in soule and spirit with the powers and faculties thereof , and in all the affections of our heart . seruice in part , is that which is due to gouernours and superiors from their inferiours in the lord : for god hath giuen power to magistrates heere on earth to make lawes for the good of ciuil estates , in yeelding obediēce wherunto , their inferiors must doe them seruice ; yet not absolutely , but with restraint , to wit , in the lord , so far foorth as their commands agree with the wil of god , and crosse not his command . againe our obedience vnto them is in body and outward conuersation : indeed we must from the heart yeeld seruice and obedience vnto them : but yet the conscience properly cannot bee bound by mens lawes , they only concerne the outward man in speech , gesture and behauiour . now of these two kinds of seruice , our sauior christ speaketh here , of simple and absolute seruice , whereby both soule and body with all the powers and parts thereof yeeld absolute obedience and subiection to the will and commandement of god. wee see what worship and seruice is heere required : now wee must obserue the person to whom the same is to be giuen , in these words : the lord thy god : diuine worship whether inward or outward , and absolute seruice of the whole man , must be giuen to no creature , angell or man , be they neuer so excellent , but to the true god alone . the scope and drift of the first and second commandements , is to bind euery man to giue so much to his god , and to beware of giuing the same to any other besides the lord. and the practise of the good angell that talked with a iohn , doth shew the same thing , for when iohn fell before his feet to worship him , the angell said , see thou do it not : — worship god. where we see the good angels do striue for the furtherance of gods right in these duties , howsoeuer this wicked spirit tempting christ , doth heerein seeke gods great disgrace . and thus we may perceiue that christs applying of this text against satans temptation is most pregnant ; for satan requiring of christ the prostrating of his body before the diuell , in token that he did worship him as the giuer of those kingdomes which he offered vnto christ , is iustly repulsed by this text , which bindeth euery man to giue outward diuine worship , whereby the inward worship of the heart is signified , to god alone and not to any creature . heere then we may learne , that it is not lawfull to giue to saint or angel , or any creature whatsoeuer , outward diuine worship or adoration , whereby the inward deuotion of the heart is testified . this text is plaine to the contrary , and the reason we haue heard , because diuine prostrating of the body to any thing , is a testification that we ascribe diuinity vnto it some way ; which without the guilt of idolatrie cannot bee done to any creature : for let a man worship saint or angell by praier or thanksgiuing , and therein he doth ascribe vnto them some propriety of the diuine nature , as , to know the heart , to be able to heare , to helpe or such like . the papists heere say , they doe not thinke the saints to whom they pray , to be god , neither do they worship them as god. but this will helpe them little : for the diuell mouing christ to yeeld vnto him outward diuine worship , neuer meant , that christ should adore him for god , but onely desired , that by this outward adoration of prostrating his body before him , christ would acknowledge him to be the giuer of those kingdomes , ( for he durst not be so bold as absolutely to desire to be worshipped for god ) and yet christ tels him , that outward diuine worship euen in respect of the acknowledgement of such a gift is proper to god alone . and yet the church of rome do giue vnto saints , that which the diuell demands and christ denies by appropriating it vnto god : for they make seuerall saints deliuerers and protectors from seuerall diseases and dangers : as the virgin mary a from shipwracke ; s. roch b from the pestilence ; raphael c from sore aies ; d apollonia from the tooth-ach ; and e catharine for al maner of afflictions . yea they make them patrons and protectours of whole countries and kingdomes , as saint iames for spaine ; saint denis for france ; saint patricke for ireland , &c. now sith many a one may giue a kingdome that cannot defend it let all men iudge whether they doe not giue more vnto saints , than satan demanded to be acknowledged vnto him by our sauiour christ : yea they make them intercessours for the procuring of the sauour of god and life euerlasting : they call the virgin mary , the queene of heauen , and pray to her , that by the authority of a mother , she would command her sonne to heare their praiers ; which is to make christ a punie and vnderling vnto her ; which are greater matters then the disposing of earthly kingdomes . heere they say , that they may do that to the glorious saints in heauen , which is done to earthly princes ; for men adore them and in their absence fall downe before their chaire of estate . answ. the adoration giuen to princes , is but a ciuill acknowledgement of their preheminence : and kneeling before their chaire of estate , is only a ciuil testimony of loyaltie and subiection ; it is not directed to the princes person being absent , but only serueth to testifie his subiection to that authoritie and power which is set ouer him in the lord ; there is no diuine propriety ascribed by either of these vnto the person or authority of the prince . but now in bowing down to pray to saints , there is religious adoration giuen them , for therein be ascribed vnto them these diuine properties , that they can know the heart , heare and helpe afarre off , pray for them in particular , and such like ; by all which god is robbed of his honour . and though we condemne the papists for giuing to saints diuine worship , yet wee must beware of despising the saints of god in heauen : for there is due vnto them a threefold honour : first thanksgiuing to god for them , who inabled them by his gifts and graces , to be in their times , speciall instruments of good vnto gods church . secondly , we are to carrie a reuerent estimation of them being now in heauen , as of the friends of god and temples of his holy spirit . thirdly , we are to follow the example of their godly conuersatiōs in the duties of godlinesse : but from giuing vnto them diuine worship we must carefully abstaine . againe , if the diuine worship of saints be heere condemned , then much more is the worshipping of their reliques : then also is their instituting and obseruing fasting daies and holy daies vnto their saints heere iustly reproued . neither can our church heerein be condemned with them , though wee retaine the names of such daies among vs , because it is for another end ; out fasts are meerely ciuill on such daies ; and our holy dayes turned from the adoration of saints to the seruice of god , whereon also our conscience knowes her libertie giuen of god for honest labour in a lawfull calling as neede requires . further , obserue how christ heere ioines the worship of god and the seruice of god together : teaching vs not to content our selues with doing the duties of gods worship , but withall wee must yeeld vnto him absolute seruice and obedience . men commonly thinke they haue done enough , if on daies appointed they come to the church and there performe outward worship vnto god in hearing the word , in praier , and receiuing the sacraments ; these , i confesse be worthy workes if they be well performed : but heerein is the common errour , that when they haue performed this outward worship they make no conscience of absolute seruice , the thing which christ heere ioines to worship ; they thinke that in their callings they may liue as they list , either idly or vniustly , by fraud and dissembling : but seuer not thou seruice from worship , which christ hath ioyned together , lest god say vnto thee forthy worship as hee did once to the iewes a my soule hateth your new moones and your appointed feasts , they are a burden vnto me , &c. what , doth god hate that worship himselfe appointed ? no , but he hares the seuering of it from seruice and obedience wherein they should shew foorth to their brethren , loue , iustice and mercy : he reiects all seruice at their hands , because their hands were full of blood , v. 15. read micha . 6. v. 6. 7. 8. the offering of sacrifice was a speciall part of worship vnder the law , and yet though a man should bring for his sacrifice thousands of rammes , or ten thousand riuers of oile , nay though he brought his first borne , the fruite of his body for the sinne of his soule , yet all is nothing without iustice , mercy , humbling himselfe and walking with his god , vers . 8. let vs therefore serue god sincerely in our conuersations , as wee seeme to honour him in duties of religion ; let vs shew the feare of god in our liues ; for worship without seruice , is like the cutting off of a dogs head , or offering swines flesh &c. as i say 66. 3. which is abhomination to the lord. thirdly , obserue that christ addeth only to moses words , for the better clearing of moses meaning ; which may serue for our iust defence against the papists ; they blame vs greatly for teaching that a man is iustified by faith only , saying the word only , is not in any place ascribed to iustification by faith . we answer , in all the old testament this word only is not ioyned to this command , thou shalt worship the lord thy god , and serue him , and yet christ saith , it is written , him only shalt thou serue , because the restraint and inhibition annexed , from giuing this worship and seruice to any other , doth in effect include only ; euen so , though in letters and syllables we doe not find this word only , adioyned to this sentence , man is iustified by faith ; yet because of the exclusion of workes vsually annexed to that phrase , as that , we are iustified by faith without the workes of the law , rom. 3. 28. and are iustified freely by his grace , v. 24. and that a man is not iustified by the workes of the law , but by faith , gal. 2. 16. hereupon i say we may hold and teach , and that truly , according to the true sense thereof , following christs example in this place , that the scripture saith , a man is iustified by faith only . lastly , from this commandement we must learne our duty touching gods seruice : in word we wil all acknowledge our selues to be his seruants , but if heerin we will approue our selues to be his seruants , we must resolue and labour to yeeld vnto him absolute obedience , as well in hart , mind , will and affection , as in outward conuersation . the end of the ministery of the word is not onely to reforme the outward man , but a to cast downe the inward holds of sinne in the imagination ; and to bring into captiuitie euery thought to the obedience of christ. and this is done when after true repentance a man endeuoureth to yeeld vnto god totall obedience , and that from the whole man in soule and body and spirit , not for a time , but continually . verse 11. then the diuell left him , and behold the angels came and ministred vnto him . these words containe the third part of this description of christs temptation ; to wit , the happie euent and issue thereof , in christs glorious victory ouer the tempter ; which is the principall part , wherein consists the maine comfort of gods church ; for as in temptation christ stood in our roome and stead , so is this victory not his a lone , but the victory of his church . this issue conteines two parts . first , satans departing from him . secondly , the ministery of good angels vnto him . for the first , then the diuell left him : that is , after that by temptations he could nothing auaile , then he betakes himselfe to flight . in this appeares the vnspeakeable mercie of god vnto his church , in mitigating , and in due time putting an end vnto the afflictions and temptations thereof ; for the case of christ the head in this conflict , is the case and condition of all his members . now heere we see what a gratious issue , the lord put to these great assaults of satan ; in due time his enimie flies : and so will the lord deale in all the miseries of his church , & children : god promiseth to dauid concerning salomon , a that if he sin , hee will chastise him with the roddes of men , and with the plagues of the children of men : that is , with such punishments as he shall be able to beare , but his mercy he will not take from him . the prophet habacucke in his complaint against the wrong & violence of the wicked done to the iust , is somewhat impatient towards god for his delay . hab. 1. 2. 3. therefore in the vision afterward shewed vnto him , he is bid to waite for deliuerance , for though it tary , yet it shall surely come and shall not stay , cha. 2. 3. thus paul comforteth the christian corinthians , god is faithfull , and will not suffer you to be tempted aboue that which ye are able to beare , but will giue an issue with the temptation that ye may be able to beare it ; 1. cor. 10. 13. a the bodies of the two prophets who were slaine for the testimony of the lord iesus , are suffered to lie in the streetes vnburied , for three daies and an halfe , that is , for some short time ; which being expired , the spirit of life comming from god shall enter into them and reuiue them ; then feare shall take their enimies , but they shall ascend vp to heauen , and their enemies shall see it . all these doe plainly manifest gods great mercie in giuing a gracious issue to the troubles of his childrē , yea by good experience we may see the truth heereof in the happy issue that the lord hath put to the most fearefull temptations of sundry in our time , who haue beene exercised therein , some for a yeare or two , other for longer time euen many yeares together , and yet in the end haue sung the song of ioyful deliuerance : it may be some of gods children beare the crosse to their dying day , yet the lord sustains them in it by his grace , and in the end shewes them mercy and peace . secondly , in this departure of satan from christ , we may obserue a notable difference between the first adam , and the second . the first adam was tempted and ouercome therein ; satan preuailed in that conflict , and brings him captiue into his kingdome , hauing spiritually taken possession of him . the second adam is tempted also , but the diuell can find no meanes whereby to preuaile with him : the prince of this world commeth , but hath nought in mee , saith christ , iohn 14. 30. but after his assault is faine to flie away . further , in this departure of christ note two circumstances : when satan departed , and for how long a time . first , when he departed is noted in this word then , that is after the third temptation ; when christ in indignation for his blasphemy against god had said , auoid satan ; and withall had answered his temptation out of the written word , then he departs . hence we learne : first , that the best way to vanquish satain is to giue him no ground , but to withstand him manfully at the first : iam. 4. 7. resist the diuell and he will flie . now satan is resisted , when from our hearts we cast our soules on the promises of god conteined in his word , and in the whole course of our liues pray for strength of grace to stand against all his assaults : whereby wee may see the great error and deceit of those , who accompt of satans temptations as of fits of melancholie , and thinke they may bee remooued by musicke , merrie company and such like ; but these are no weapons to driue away the diuell . secondly , this also shewes their dangerous course who yeeld to satans temptations for a time , taking their pleasure in their youth , purposing to resist him when they are olde and then to repent : too many take this course , but it is fearefull : for thus doing , they set open al the doores of their heart to the diuel , and suffer him to take quiet possession , little considering that it is beyond their power to dispossesse him at their pleasure : for indeed heereby they become like to a man that is sick of the dropsie , who the more he drinks , the more he desires ; so hee that willingly giues place to satans temptation , the more he sinnes , the more he may ; for the longer he is tempted , the more by yeelding is he weakened , & the greater is the danger of his endlesse confusion : therefore learne of christ to resist betime . secondly , in this circumstance , note that when christ rebuketh satan and bids him auoid , hee departs and is presently gone . was this any vertue in satan that hee doth thus readily depart at christs command ? no verily , though he obey , it is not praise worthy : for obedience is two fould , voluntary , and constrained ; voluntary , when the creature doth gods command without compulsion , thus adam did before his fail , and all holy ones that are iustified and sanctified doe thus in part in this life : constrained obedience is , when the creature is made to obey god , wil he nil he . this is like to the obedience of rebels , who being attached and arreigned for their treasons , in suffering are made to obey the princes lawes . and such was this obedience of satan , forced vpon him by the powerfull command of christ , who is prince and lord of all creatures . and this is to be marked , that when christ giues foorth his powerfull command , then satan must obey whether he wil or not . this is euident by his manifold dispossessions of vncleane spirits , who came foorth at his command , though they accompted him as their tormenter . now that which heere befals the diuell , shall one day bee verified of all wicked men ; if they will not now obey god willinglie , while in the ministerie of the word he bids them repent , and beleeue the gospell ; they shall one day bee compelled , euen at the dreadful day of iudgement , wil they , nil they , to obey that wofull voice of christ , depart from mee yee cursed into euerlasting fire , mat. 25. 41. in regard whereof , wee must euer be carefull , now in the daie of grace , to yeeld vnto christ voluntary and cheerefull obedience , vnto all his commandements both of the law and gospell , lest one day wee be constrained to obey in going to our endlesse wo : satan who is a thousand-fold stronger then man , could not resist his power ; how then shall wee that are but dust and ashes stand before so great a god ? this circumstance of time is more fully noted by s. luke , saying , a and when the diuell had ended all the temptation , he departed from him : whereby thus much is signified , that look what knowledge , craft , or power the diuel had , that did he imploy to the vttermost in these temptations before he left our sauior christ. whereby it appeareth that christ was tempted in the highest degree and measure that satan possibly could attain vnto : herein did the diuell shew the extremity of his fraude and malice against christ ; which further appeares by this , that the angels of heauen came and ministred vnto him for his comfort ; so as though satan could not taint the sacred heart of our sauior christ with the least spot of sin ; yet in these temptations christ was troubled with the same forrowes , griefes & vexations , which gods children vsually feele in their temptations : the consideration whereof serues for speciall vse . first , to keepe all gods children from despaire in the greatest extremity of their temptations , euen when they shall feele their conscience ( as it were ) set on an iron racke , and the slashings of hell fire alreadie kindled in their soule : for christ iesus the head of the church was tempted by satan in the highest degree , so as the angels came to minister comfort vnto him , and yet he still remained the welbeloued sonne of god ; and so may any of gods children remaine gods deere elect , euen then when the violence of satan shall seem most to preuaile against them . secondly , this teacheth vs to suppresse all rash iudgment in our selues , of all such as shall bee exercised by satan in extreame temptations : for oft it will fall out that the conscience of gods child shall bee so exceedingly tormented in temptation , that hee shall cry out , he is forsaken of god , and shal be damned ; when as indeed he stil remains the deare child of god , as christ our sauiour did gods welbeloued in the deepest assaults of satan . and therefore the relation published of francis spira his desperation , doth inconsiderately taxe him for a cast-away ; considering that nothing befel him in the time of his desperation but that which may befall the child of god : yea our owne land can afford many examples which match francis spira , whether we regard the matter of his temptation , or the deepnesse of his desperation , who yet through the mercy of god haue receiued comfort . and therefore in this case christian charity must euer bind vs to thinke and speake the best . lastly , satans departing vpon the ending of these three temptations , giues vs to vnderstand , that howsoeuer the diuel abound with temptations of all sorts , yet these three are the ground of all , and the most principall temptations that satan hath ; for in this combate he did his worst , & shewed the violence of his rage and wrath . and therefore it wil needfull for vs to take special notice of them , as also of christs repulses giuen vnto them , that so wee may be the better armed against them and the like . thus much for the time when satan departed . the second circumstance touching his departure is , for how long the diuel left him , noted by saint luke , not for euer , but for a season . some may say , we doe not find that satan tempted christ euer after this , saue only vpon the crosse , where he spotled principalities and powers , coloss. 2. 15. answ. the diuell tempts men two waies : sometime by himselfe , as he did our sauior christ in this place and vpon the crosse , and our first mother eue in the garden , gen. 3. 1. sometime by men whom hee vseth as his instruments ; thus he tempted adam by eue ; and iob , by the chaldeans and sabeans that robbed him , and by his friends who sought to draw him from his integrity , iob. 27. 5. now though christ were not often after this tempted immediately by the diuel , yet by satans instruments he was many times sore assaulted to the greefe of his heart , as by the iewes , the scribes , and pharisies , herod , and pontius pilate , who required signes of him , mocked and persecuted him . heere we may see a notable patterne of the state of gods church & children in this world , for looke as christ their head is sore tempted , and then let alone , and yet but for a season , being tempted againe by satans instruments ; so fareth it with them , one while they are exercised with outward temptations , and another while with inward assaults ; then through gods mercy they haue freedome for a season ; but afterward satan comes vpon them againe , either by himselfe or by his instruments : which must teach vs wisdome in regard of the state of our own church in particular , town , that we must not dreame of a perpetuall freedome from trials and temptations , howsoeuer through gods mercie wee haue inioyed admirable peace and tranquillity for many yeares together ; for being a part of christs mystical body we must looke for the same condition with our head christ iesus , who being sore tempted of satan was left but for a season , and after tempted againe : and therfore wee must resolue our selues vndoubtedly that trials will come ; what way , god only knoweth ; but the winter of affliction will follow our haruest of ioy and peace : and the yearely visitations , by plagues & famine , are symptomes , that is , signes & foretunners of more heauy iudgments , vnlesse we prepare to meete our god in the practise of speedy and vnfained repentance . and as this is the state of our church in generall , so is it the particular condition of euery christian , whose life is a continuall intercourse of trouble and peace , and therefore euery child of god must be watchfull against security , and with the end of one assault , ioyne his preparation for a new : this was the state of christ , and the seruant must not look to be aboue his master . and thus much for the diuels departure . the second part of the issue of this conflict is the ministery of the angels vnto christ ; and behold the angels come and ministred vnto him . in saying behold , the euangelist commends to our consideration the view of a great wonder , to wit , that that person whom the diuel would haue had to haue worshipped him , is here worshipped and serued of the holy angels of god. let no man therefore iudge of himselfe , by that which satan would perswade him to in temptation ; christs estate doth now appeare farre different from that which satan would haue brought him to , & so shall all gods children find it to bee with them after temptation , if therein they fight manfully after the example of christ. touching the ministerie of these angels , here obserue three points . first , the bond that causeth the good angels to minister vnto christ. secondly , their number . and thirdly , the time of their ministery . i. point . the bond of their ministery , is christs soueraignety ouer the angels , not onely as hee is god their creator , but as hee is mediator god and man , euen the man christ , ( i say not the manhood of christ ) but christ ( as i may say ) the man-god , is lord of all angels , and they doe him homage and seruice . and though the man-hood of christ be not lord of angels , yet being receiued into the vnity of his god-head , it is thereby exalted aboue all angels by many degrees . wherin we may behold the endlesse goodnesse of god , in aduancing our nature , which by sinne was made more vile then al earthly creatures , far aboue the angels in degree , by reason of this coniunction which it hath with the nature of god in the person of christ. now as by this bond the angels are made ministers vnto christ , so by vertue of the same , they become ministers to all his true members . iacobs ladder is thus expounded by our sauiour christ : verily , verily , i say vnto you , heereafter shall ye see heauen open , and the angels of god ascending and descending vpon the son of man. this sonne of man is christ , who being god and man reacheth from heauen to earth , and from earth to heauen ; to him the angels minister , and by him they descend to minister to all the saints of god heere on earth . the vse . 1. this teacheth vs to admire the endlesse goodnesse of god vnto his church and children , not onely in bestowing heauen and earth vpon them , but euen giuing his glorious angels to become ministring spirits for their protection , defence , & comfort . ii. this their ministery , must admonish vs to carry our selues reuerently and holily in all maner of conuersation . if we were in the presence of an earthly prince , oh how carefull would we be to our behauiour both for words & actions ? much more then should the presence and attendance of gods glorious angels , who pitch their tents about vs if we be gods children , make vs circumspect to all our waies ; and the rather , because their ministery is for our comfort and protection , while wee keepe our selues in the straight waies of god. ii. point . their number . it is not said one angel , but angels came and ministred vnto him . indeed when hee was in his agonie in the garden a little before his passion , a one angell came and ministred comfort vnto him : so that sometime one , sometime moe attended on him ; euen as the euill spirits come to tempt , sometime one alone , as satan did heere to christ , and somtimes moe , as they did when he was vpon the crosse. and as it befell christ , so doth it to gods children , they haue somtime one good angell to attend vpon them , and sometime many : so likewise haue they sometime one euill spirit to assault them , and somtimes many , as the man in whom the legion was . and heereby falleth to the ground this common opinion , that euery man hath one good angell and one bad attending vpon him , the one to protect him , the other to tempt him . but this opinion doth not wel stand with the tenour of the scripture , which thus sets out the state of men in regard of his attendance by angels , that there are somtimes moe about him , and somtime fewer ; whether we speake of good angels , or of euill spirits . iii point . the time when these good angels came and ministred vnto christ , is noted in this word then ; that is , when the diuel had done all he could against our sauiour christ : they came not in the time of his assaults , but when satan had ended his temptations and was gone . there is no doubt , but the good angels were alwaies about our sauior christ attending on his blessed person , but at this time it is like they tooke vpon them some visible shape , that so their ministery might be the more comfortable vnto him ; as it is like , the diuel appeared in some shape for christs greater terrour in his temptations . in this circumstance of time , we may obserue a worke of gods prouidence which he pleaseth to exercise in the time of temptation vpon his owne children ; to wit , for a time to hide his mercy from them , withdrawing the sensible feeling of his fauour . thus he dealt with his beloued some christ iesus , during the time of satans violent temptations he concealed from him the sensible assistance of the ministerie of his angels , they shew not themselues till satan is departed . and so fareth it many times with gods deere children vpon whom he bestowes the good graces of his spirit , as a nourcing-mother to try the affection of her childe , will sometime hid her selfe from it , leaue it alone , and suffer it to take a knocke or a fall ; so wil the lord leaue his children to themselues & conceale from them the signes of his fauour , suffering them to be buffered in temptation for a time , that they may find thereby what they are in themselues without gods grace , and by feeling the bitternesse of that estate , the more to hunger and thirst after his grace and fauour , the more ioifully and thankfully to embrace it when it is renued , and the more carefully to keepe it all the daies of their life . what made dauid to accompt so highly of the courts of gods house , as that he esteemed the silly a birds happy that might build their nests by gods altar , but his banishment thence , by the persecution of saul wherin hee was constrained to remaine in b meshech , and to dwell in the tents of kedar ? and so when the people of god were in babell , remembring zion they wept ; oh then , b let my right hand forget to play , if i forget thee o serusalem ; let my tongue cleaue to the roofe of my mouth if i prefer not ierusalem to my chiefe ioy . but vnto many this doctrine of temptations will seeme to small purpose , nay altogether needlesse , for that they neuer felt any such conflicts with the diuell , they defie him from their harts , and they trust to god neuer to be troubled with him : this is the common estate of most men ( those onlie excepted who haue felt how hard a thing it is truly to repent and beleeue ) thus to blesse themselues in a carnall peace ; but sillie soules , they know not their owne hearts nor the fearfull case in which they stand ; for all the true members of christ must be made conformable vnto their head ; now he was consecrated the prince of their saluation through afflictions , heb. 2. 10 : his soule was heauie vnto the death , before he could finish the worke of our life : yea he is tempted by satan before he is comforted by the angels ; those therefore that were neuer tempted haue yet no fellowship in his afflictions , they haue not begunne any conformitie with christ , so as it is like they are still bondslaues vnto satan , for if they had escaped out of his snare , they should feele his assaults to get them in againe : in regard heereof the childe of god is constrained to buckle hard with satan in temptation , and to pray many a time to be deliuered from his buffeting . and indeed howsoeuer for the present this be not ioyous , yet they may count it exceeding great gladnesse , as the c apostle saith , not onely for this triall of their faith which bringeth forth patience , but also because herein they become like vnto christ in his humiliation , which may giue them assurance that they shall be like him in glorie : d for if we be dead with christ we shall also liue with him , and if we suffer we shall also raigne with him . adde further that these men that neuer felt the assault of satan , are as yet vnder a most fearfull iudgment of god in hardnesse of heart . when christ sedde fiue thousand men with fiue loaues and two fishes , e he distributed it by the hands of his disciples ; but after it is said , they perceiued not this matter of the loaues , and this reason is rendred , because their harts were hardned , vers . 52. and so it is with them that neuer feele the temptations of satan , for he goeth about continually like a roaring lion seeking whom he may deuoure , as they whose hearts are not hardned do well perceiue . to conclude therefore , let these men who yet neuer felt in themselues these assaults of satan , vnfainedly endeuour to change the course of their liues by the practise of true repentance in eschewing euill and doing good ; let them giue themselues sincerely to the exercise of praier for the remouall of their stony hearts , and the renuing vnto them hearts of flesh , let them heare the word and doe the same ; and then they will shortly sing another song , to wit , that whosoeuer will liue godly in christ iesus must suffer temptations and be assaulted by the diuell ; and then will they finde that this doctrine is needfull , yea they wil blesse god for this worke of his spirit that caused these temptations of christs to be so particularly recorded , with his happy issue and victory ouer them all , not only for himselfe but for all his members , that in their temptations they may looke vnto iesus , lest they should faint in their minds , for in that he suffered and was tempted he is able to succour them that are tempted , heb. 2. 18. rom . 16. 20. the god of peace shall tread satan vnder your feete shortly . the grace of our lord iesus christ be with you . amen . errata . pag. 4. c. 1. ● reade , iob. 36. 5. pag. 18 col . 1. marg . reade , mark. 1. 24. 25. pag. 21. c. 2. lin . 15. reade , bodily substance of . pag. 25. the number is 19. for 25. pag. 30. c. 1. marg . reade , ezek. 18. 27. pag. 32. c. 1. marg . reade , nehem. 8. 8. pag. 43. in the title , reade , mat. 4. 10. pag. 47. c. 1. l. 50. reade , despising . a table of the places of scripture here cited : the first number notes the chapter , the second the verse , the third the page : the letter ( c ) the columne . genesis . chap. verse . page . 2 18 6. c. 2. 3 1 7. c. 1. & 51. c. 1.   4 9. c. 1.   5 28. c. 2.   6 37. c. 2.   15 17. c. 1. 4 13 11. c. 2. 19 1 45. c. 1. 22 1 7. c. 2. 23 7 45. c. 1. 24 63 7. c. 1. 33 3 45. c. 1. exodus . 2 15 2. c. 2. 4 11. 12. 6. c. 1. 12 23 31. c. 2. 17 7 33. c. 2. 34 28 10. c. 1. 35 30. 31. 6. c. 1. leuit. 24 14 43. c. 1. 26 26 21. c. 2. numbers . 11 29 3● c 2. 14 22 34. c. 2. deut. 6 13 44 c. 1.   14 44. c. 2.   16 32. c. 1. & 33. c. 1. 8 3 20. c. 1. 13 1 37. c. 1.   6-9 . 43. c. 2. 34 1. 2. 36. c. 1. iosua . 5 14 40. c. 1. iudges . 6 17 34. c. 1. 20 26 10. c. 1. 1. samuel . 7 6. 10. c. 1. 10 9. 5. c. 1. 17 45. 6. c. 1. 18 9. 11. 2. c. 2. 26 7 19. c. 2. 28. 14 37. c. 1. 30 6 22. c. 2. 31 13 10. c. 1. 2. samuel . 7 14 48. c. 2. 11. 2 38. c. 1. 23. 16 35. c. 1. 1. kings . 1 39 40. c. 1. 17 14 23. c. 1. 19 8 10. c. 1. 21 9. 10 43. c. 1. 22 22. 3. c. 1. & 41. c. 1.   31. 3. c. 1. 2. kings . 2 11 3. c. 2. 6 17 40. c. 2. 19 1 43. c. 1. 20 8 34. c. 1. 1. chron. 10 12 10. c. 1. nehem. 8 8 32. c. 1. hester . 4 16 10. c. 1. iob. 1 7 39. c. 2.   12 4. c. 1. & 29. c. 2.   19 25. c. 1. 2 3 9. c. 1. 13 15 23. c. 1. 23 10 31. c. 2. 27 5 51. c. 1. 29 6 23. c. 1. 31 1 37. c. 2. 36 5 4. c. 1. psal. 15 4● 39. c. 2. 19 13 28. c. 1. 27 8 4. c. 1. 34 8 34. c. 1. 37 5 34. c. 1. 42 3 43. c. 1. 78 18. 19. 7. c. 2. & 33. c. 2. & 34. c. 1.   22. 33. c. 2.   30. 31. 22. c. 1.   41. 34. c. 1.   71. 72. 5. c. 1. 84 1. 2. 3. 53. c. 1. 91 11 30. c. 1. & 31. c. 2. 95 9 33. c. 1. 101 7 43. c. 1. 105 16. 17. 31. c. 2. 119 11 19. c. 2.   37 37. c. 2.   71 31. c. 2. 120 5 53. c. 1. 137 1. 5. 6. 53. c. 1. 147 18. 20. c. 2. prou. 1 10 5. c. 1. 4 23 37. c. 2. 10 19 31. c. 1. 13 20 5. c. 1. 16 3 23. c. 1. 19 27 43. c. 2. 22 24 5. c. 1. eccles. 4. 10 6. c. 2. 9. 2 25. c. 1. isai. 1 14. 15. 47. c. 2. 3 1. 21. c. 2. 7 11. 12. 13. 34. c. 1. 11 6. 7. 8. 11. c. 1. 30 21 28. c. 2. 37 36 40. c. 2. 40 3 11. c. 1. 66 3 ●8 . c. 1. ierem. 13 4 24. c. 1. ezek. 8 3 24. c. 1. 9 4. 6. 31. c. 2. 18 27 30. c. 1. 40 2 36. c. 1. daniel . 4 22 40. c. 2. 10 2. 3. 10. c. 1. hosea . 4 1. 2. 19. c. 2. micha . 6 6. 7. 8. 48. c. 1. habacuck . 1 2. 3. 49. c. 1. 2 3 49. c. 1. haggai . 1 6 21. c. 2. zacharie . 3 1 3. c. 1. & 26. c. 2. & 41. c. 1. 13 4 37. c. 1. malac. 3 10 33. c. 1.   15 34. c. 2. matth. 5 21 25. c. 2. 7 24. 25. 14. c. 1. 8 23. 24. 2. c. 2.   32 4. c. 1. 12 38 34. c. 1. 13 39 41. c. 1. 15 22 24. c. 2. 16 23 13. c. 2. & 43. c. 2. 17 15 14. c. 2. 23 13. 14. 25. c. 2. 25 1. 2. 28. c. 1.   41 50. c. 1. marke . 1 12 3. c. 2.   17 5. c. 2.   24. 25. 18. c. 1. 5 5 6. c. 2. 6 41. 52. 53. c. 2. 15 32. 28. c. 2. luke . 2 52 6. c. 1. 4 1 3. c. 1. & 5. 2.   3 11. c. 2. & 18. c. 1.   5 38. c. 1.   13 50. c. 1. & 51. c. 1. 5 16 7. c. 1. 9 23 24. c. 1. 11 16 34 c. 1.   42 28. c. 2. 12 19 22. c. 1. 13 16 24. c. 2. 16 19. 20. 23. c. 1. 18 22 7. c. 2. 21 34 10. c. 1. 22 31 3. c. 1.   43 52. c. 2. 23 8 28. c. 2.   42 30. c. 1. iohn . 1 1 20. c. 2.   51 52. c. 1. 3 16 35. c. 2. 4 44 52. c. 1. 6 53 12. c. 1. 8 44 13. c. 1. 13 27 8. c. 1. 14 30 49. c. 1. 16 22 16. c. 1. acts. 4 13 5. c. 1.   24. 25. 3. c. 2. 8 21. 35. c. 2.   39. 40. 3. c. 2. 9 9 10. c. 1. 13 10 9. c. 2. 13. c. 2. 15 10 34. c. 1. 16 17. 18. 18. c. 1. 20 22. 4. c. 2. 27 33 10. c. 1. rom. 3 24 48. c. 1.   28 48. c. 1. 6 1 27. c. 2. 8 14 4. c. 1. 1. cor. 2 5 33. c. 1. 4 9 4. c. 1. 10 13 4. c. 1. & 49. c. 1.   20 42. c. 1. 2. cor. 1 4 3. c. 1. 2 7. 11. 28. c. 2.   11 31. c. 1. 3 6 5. c. 1. 4 4 42. c. 1. 10 4. 5. 48. c. 2. galat. 2 16 48. c. 1. 5 25 39. c. 2. ephes. 2 2 9. c. 1. 4 13 28. c. 1.   27 18. c. 2. 6 11 2. c. 2.   17 19. c. 1. philip. 3 8 16. c. 2. coloss. 1 10 5. c. 2. 2 14. 15. 13. c 2. & 51. c. 1. 1. thessal . 2 18 41. c. 1. 3 5 12. c. 2. 1. tim. 3 6 9. c. 1. 4 1. 3. 41. c. 2.   7 13. c. 1. 6 9 22. c. 1.   17 22. c. 2. 2. tim. 2 11. 12. 53. c. 2. hebr. 1 2 20. c. 2. 2 10 53. c. 1.   17. 18. 9. c. 1. & 54. c. 1. 11 6 13. c. 1. iames. 1 2 4. c. 2. & 53. c. 2.   13 7. c. 2. 3 14. 15. 9. c. 1. 4 7. 13. c. 1. & 18. c. 2. & 49. c. 2. 1. pet. 1 25 20. c. 2. 2 9 5. c. 2. 4 17 31. c. 2. 5 7 23. c. 1.   8 9. c. 1. 13. c 1. 2. pet. 1 5. 16. c. 1.   10 16. c. 1. & 28. c. 1. 2 8 43. c. 1. 1. iohn . 4 1 29. c. 2. iude. 0 4 27. c. 2. reuela . 2 10 41. c. 1.   13 5. c. 1. 11 8. 9. 10. 49. c. 1. 12 3. 4. 3. c. 1.   9 9. c. 1.   10 19. c. 1. 13 11 40. c. 2. 16 13. 14. 41. c. 1. 18 4 26 c. 2. 19 10 46 c. 1. a table of the speciall points to be obserued in this exposition : the first number notes the page , the second the columne : ( b ) notes the beginning of the columne , ( m ) the middle , and ( e ) the end . a adoption , satan would driue vs from assurance of our adoption . 16. 1. b. we must specially labour for assurance of our adoption . ibid. m. affections : how to moderate them in all estates . 23. 1. b. alleaging of scripture ; christ and his apostles therein respected the true meaning therof . 44. 2. e. in alleaging scripture they expound it . 44. 2. b. ministers should be carefull not to wrest it in their allegations . 31. 1. m. ambition , a bait for satan in the subuersion of kingdoms . 40. 1. b. angels : the bond their ministery vnto christ and his children . 51. 2. e. their number that doe minister vnto men . 52. 2. b. each one hath not a good angell and a bad . 52. 2. m. b baptisme : why christ was baptized . 1. 2. m. blasphemers : how wee should behaue our selues towards them . 42. 2. e. blasphemers of god ought to die . 43. 1. e. boasting : vaine boasting ought to be auoided . 40. 2. e. c calamity : gods children haue specaill protection in common calamities . 31. 2. m. callings a man must not leaue his calling for the trouble thereof . 4. 2. e. men set apart for speciall callings are other men . 5. 1. e. christians should walk worthy their calling of grace . 5. 2. m. whom god calleth hee fitteth thereto . 6. 1. m. carking care , how auoided . 22. 1. e. cary : satan may carry men in the aire . 24. 2. m. yea god children . 36. 2. m. christstemptation : the time when 1. 1. e. he was led by the spirit to be tempted . 3. 2. b. how he went furnished to be tempted . 3. 2. e. christ was tempted in the highest degree that satan could . 50. 1. e. church : no iudge of scripture . 32. 2. e. euery one ought to seeke the good of gods church . 41. 2. b. church militant in this world , as in a wildernesse . 11. 1. e. it hath entercourse of temptations . 51. 1. e. comforts to gods church : christs power in subduing satan , in his humility . 19. 1. b. christ moderates their afflictions and temptations . 48. 2. e. company : none ought to thrust himselfe into bad company . 5. 1. b. contentation in extreame misery ; how gotten . 22. 2. m. d danger : no man must runne into danger without a calling . 4. 2. b. deferring of resistance to satan very dangerous . 49. 2. m. desert : see wildernesse . desertion : of spirituall desertion . 52. 2. e. despaire : how satan works it in a guilty conscience . 38. 1. b. comfort against despaire . 50. 2. b. diuell , see satan . diligence in our calling hath special prerogatiue . 32. 2. b. diuinity , ascribed to a thing foure waies . 45. 1. m. doctrine : carnall men neglect christs doctrine , but affectmiracles . 28. 2. m. e england gods true church . 25. 2. b. enticers to idolatrie : how to be respected . 43. 2. b. how to be auoided . 44. 1. m. f faith : satan seekes especially the ruine of our faith . 15. 2. m. fasting : three kinds of fasts . 9. 2. e. how long a man may fast , and yet liue . 10. 1. e. why christ fasted forty daies . 10. 2. b. lent-fast misfounded on christs fast . 10. 2. e. filled : christ was alwaies filled with the spirit . 5. 2. e. yet hee increased therein . 6. 1. b. food and raiment : how to consider rightly thereof . 21. 2. b. we ought to sanctifie it vnto vs by praier . 22. 1. b. francis spira too rashly iudged a castaway . 50. 2. e. g gainsaying of gods truth a property of satan . 17. 2. m. godhead of christ infringed by satan . 17. 1. e. and by his followers . ibid. 2. b. guide : gods spirit must guide vs in euery thing . 4. 1. b. h holy daies obserued to the honour of saints vnlawfull . 47. 2. m. holinesse of christs humane nature . 3. 2. e. no holinesse of place on earth can debarre satan from tempting . 26. 2. m. hunger : christ was an hungred . 12. 1. m. and why . ibid. e. i idolatrie : satan seekes to bring christ to commit it . 38. 2. m. hereby he seekes the ruine of religion . 41. 1. m. ierusalem , why called the holy city . 25. 1. e. ignorant persons should labour for knowledge in gods word , 19. 2. e. iudgement : rash iudgement against men that are tempted by satan vnlawfulll . 50. 2. m. and deceitful . 51. 2. e. iustification by faith onely . 48. 1. m. k kingdomes : satans enmity to christs kingdome . 39. 1. e. satan knowes all worldly kingdomes and the policies thereof . 39. 2. e. how hee seekes the ruine of worldly kingdomes . 40. 1. b. earthly kingdomes are preserued from satans malice by gods prouidence . 40. 1. e. kneeling before a chaire of estate 47. 1. m. l league ; some doe make a league with satan . 42. 2. b. led : how christ was led to be tempted . 3. 2. b. life of a christian a continuall intercourse of temptations . 51. 2. b. limite not god in thy praiers . 34. 1. b. lying ; satans sinne . 40. 2. e. m magicians may shew strange representations . 37. 1. e. masters of families should be especially zealous against blasphemers . 43. 1. e. meanes neglected , a tempting of god. 34. 2. e. melancholy satans bait . 14. 2. m. ministers especially must looke for temptations . 3. 1. b. it is good for them to be tempted ; and why . ibid. e. they ought to get sound knowledge in the text of scripture . 30. 2. m. and be wary of wresting any text . 31. 1. m. monasticall life not warrantable by gods word . 7. 1. m. o obedience absolute must be giuen to god. 48. 2. b. and voluntary . 50. 1. m. occasions of sinne must be watched against . 12. 1. b. p papists are idolaters . 46. 2. e. and 47. 1. b. papists tempt god in looking now for miracles . 34. 1. m. they sacrifice to satan in their masse . 42. 1. m. pope of rome that beast comming out of the sea . 40. 2. m. presumption : satan seekes to carrie men thereto . 27. 2. b. promises ; who may wait for gods promises . 35. 2. b. men lauish in promising are like to satan . 39. 2. m. two rules to be obserued in promising . ibid. prouidence ; how to acknowledge gods prouidence aright . 23. 1. m. r religion : two rules for the triall of religion . 41. 2. e. religion of iew , turke and papists are worships of satan . 42. 1. m. disswaders from religion are satans children . 9. 2. b. and tempters . 13. 1. c. reliques ought not to be worshipped . 47. 2. b. rome is spiritual babylon , and now no church . 25. 2. e. s saints made deliuerers from diseases and dangers , by papists . 47. 1. b. and protectors . ibid. saints must bee honoured three waies . 47. 1. e. satan an accuser three waies . 9. 1. m. his boldnesse in clayming gods right . 39. 1. b. he makes men to rely on him for outward things . 39. 1. m. satans sophistry with christ. 15. 1. e. his malice is restrained , 29. 1. e. his power ouer the bodies of gods children . 24. 2. e. satan seekes earnestly to keep men from scripture . 30. 2. e. he seeks to bring men to worship him . 41. 2. e. hee tempts by himselfe and by his instruments . 51. 1. m. hee is vanquished by present resistance . 49. 2. b. his speed in doing his enterprises . 38. 1. e. scriptures sufficient to expound themselues . 32. 1. e. and to vanquish satan . 43. 2. e. to mince the scriptures a satanicall property . 30. 1. e. to search them a christian duty . 30. 2. b. senses ; all our senses ought to bee well ordered , especially seeing and hearing . 37. 2. b. seruice generally described . 45. 2. e. absolute seruice due to god only . 46. 1. e. seruice in part . 46. 1. b our seruice to god must bee ioined to his worship 47. 2. m. sinne ; why it so abounds . 19. 2. m. to keepe a course in sinne is to tempt god. 34. 2. m. slandering a satanicall practise . 9. i. e. spirits ; to try the spirits . 29. 2. e. of abode in places haunted by euill spirits . 4. 2. e. t temperance needfull in the vse of gods creatures . 21. 2. e. temptation : each christian must looke for temptation . 1 2. e. the state of those the neuer felt temptation 2. 1. m. & 53. 2. b. each one entring a speciall calling must look to be tempted . 2. 2. m. temptations come not by chāce , or by the will of the diuell , but by gods especiall prouidence . 4. 1. m. the issue of temptation is good to gods children . 4. 1. e. temptations on the right hand most dangerous . 38. 1. b. duties of gods children in respect of satans temptations . i. to prepare for them in the day of peace . 13. 2. e. and that daily . 36. 1. m. ii. to obserue our inclinations and bodily infirmities . 15. 1. b. iii. giue satan no credit though he speake a truth . 18. 1. m. iv. be resolute the resisting . 18. 2. m. yea , resist presently . 49. 2. b. v. vpon victory in one temptation prepare for a new . 23. 2. e. & 51. 2. b. vi. do nothing he perswades thee vnto , though good in it selfe . 24. 2. b. vii . reason not with satan , but hold fast to christ. 43. 2. m. viii . despaire not though satan tempt neuer so violently . 50. 2. b. tempter : satans title and why . 12. 2. e. tempting : how god tempteth . 7. 2. b. how man tempteth god. 7. 2. b. & 33. 1. e. fiue waies . 33. 2. e. how the diuell tempteth man. 7. 2. m. his policy in tempting ; he insinuates himselfe by degrees . 11. 2. m. he chuseth fit time . 13. 2. m. hee grounds his temptation on something in vs. 14. 1. m. hee speaks some truth to ouerthrow another . 18. 1. m. hee can cunningly turne himselfe from one extreame to another . 28. 1. e. hee will mince the scripture for his aduantage . 30. 1. m. he shews the profit and delight of sinne . 37. 2. e. and hides the miserie thereof . ibid. 2. e. how satan tempted christ. 7. 2. m. in the highest degree 50. 1. e. wherein christ differed from man in his temptations . 8. 1 m. why christ was tempted . 8. 2. m. gods dearest children may bee tempted . 9. 1. b. thoughts ; euill thoughts twofold . 8. 2. b. a ground of comfort against blasphemous thoughts . 8. 1. e. v visions : diabolicall visions bee of two sorts . 36. 2. e. vnbeliefe : satan sought to bring christ thereto . 16. 2. e. and so endeuoureth to do with men . ibid. w watch against temptations & why . 13. 1. b. wildernesse : why christ chose a wildernesse to be tempted in . 6. 2. b. satan delights in deserts . ibid. e. wild beasts ; why satan conuersed with them . 11. 1. b. wisards ; seeking to them a vile practise of vnbeliefe . 17. 1. b. witchcraft ; whether it may be fall a true beleeuer . 25. 1. b. word , taken diuersly in scripture . 20. 2. b. gods powerfull word distinguished . 20. 2. e. how man liues by gods word . 20. 2. m. gods word well guided is the best weapon against satan . 19. 1. m. to depriue gods people of his ward a great iniurie . 19. 1. e. neglect of the word feareful . 19. 2. b. world , the hopes hereof are great enemies to religion , 38. 2. m. worldings worship the diuell , 42. 1. e. worship described generally . 44. 2. e. ciuill worship . ibid. diuine worship . 45. 1. m. due onely to god. 46. 1. e. inward worship . 45. 1 e. outward worship . ibid. 2. b. difference betweene ciuil worship and diuine . 45. 2. b. no creature must haue diuine worship . 46. 2. m. z zeale against blasphemers ought to be in all christians . 43. 1. b. finis . notes, typically marginal, from the original text notes for div a09463-e160 a reuel , 12. 7. b dan. 12. 1. c reuel . 12. 12. d reuel . 3. 20. e reu. 12. 12. f reu. 3. 18. g ● iob. 2. 27. e ephes. 6. 12. i 2. cor. 11. 14. k ioh. 8. 4● . m iob. 1. 7. n 1. pet. 5. 8. o luc. 12. 19. p 2. cor. 4. 4. q ioh. 14. 30. r ephes. 2. 2. s luk. 11. 21. t 2. sam. 13. 28. u ephes 2. 3. x gen 4. 8. a ioh. 13. 2. b ren. 12. 10. c 1. pet. 5. 8. d act. 13. 8. e iob. 14. 22. f ioh. 12. 31. g 2. co● . 2. 11. h ioh. 3. 16. i heb. 2. 16. i vers. 14. k act. 26. 18. l ephes. 4. 15. m iud. 20. n 1. pet. 1. 5. o num. 21. 6. p 1. sam. 15. 2. q coloss 2 15. heb 2. 14. r hebr. 2. 7. s 1 phes . 1. 20. t 1. cor. 15. 25. u rom. 16. 20. x ephes. 6. 10. y 1. sam. 17. 49. z rom. 15. 4 a iudg. 7. 17. aenead . 9. notes for div a09463-e1420 mat. 3. mat. 4. 1. a psa. 34. 19. b mat. 4. 3. c mat. 4. 6. d mat. 4. 11. e 1. pe. 2. 21. f 1. pet. 5. 8. g ioh. 15. 20 h 1. cor. 12. 26. i ioh. 15. 20. k act. 14. 21 l heb. 2. 10 m luk. 24. 26 a mat. 2. 14. b mat. 3. 16. 4. 1. c ioh. 7. 1. d luk. 11. 15. e ioh. 12. 27. f ioh. 18. 28 g luk. 23. 11. h luk. 23. 24. i mat. 27. 27. k mat. 27. 39. l mat. 28. 15. m luk. 11. 16. n act. 9. 4. a gen 22. 1. b iob. 1. 18. c 1. kng. 10. 1. d ex. 17. 3. e 1. tim. 4. 10. f 2. sa. 11. 4. g 1. sa. 18. a gen. 21. 9. b gen. 27. 41. c mat. 20. 23. d mat. 10. 24. reasons why god doth afflict his children . e ec. 3. 10. f psal. 119. 67. g luk. 22. 31. h psal. 119. 71. i psal. 39 9 40. 1. k ge. 42. 21. l lam. 5. 11. m deu. 32. 15. n 2. tim. 4. 7. o ioh. 6. 33. p act. 12. 7. a he. 12. 7. b 2. pet. 2. 5. c 2. cor. 1. 6. d ruth . 2. 8. e ruth . 1. 20. f ioh. 1. 5. g exod. 14. 11. h dan. 6. 16. 22. i 2. king. 6. 16. k 2 king. 6. 15. m iam. 1. 12. ioh. 5. 17. a pro. 3. 11. b mat. 4. 2. c 2. tim. 3. 12. d psal. 119. 71. e ps. l. 1. 4. f 2. cor. 4. 17. g phil. 1. 29. h act. 14. 21. i pet. 1. 5. k ge. 22. 9. l psal. 37. 37. m ps. 126. 5. n isa. 38. 10. o hos. 5. 15. p luke . 24. 26. q ecc. 1. 2. a 2. sam. 24. 17. b ge. 39. 9. c act. 2. 2. d phi. 3. 10. e da. 3. 17. f exod. 15. 1. g 1. pet. 1. h mat. 7. 7. i iob. 21. 27. k hab. 2. 3. l iob. 2. m 1. sam. 17. 37. n 1. sa. 18. 27. o 1. sa. 21. p gen. 7. q gen. 19. r gen. 33. s gen. 41. 14. a exod. 9. b exod. 12. c 1. sa. 19. d 1. king. 21 e 2. king. 6. f 2. king. 5. g isa. 38. h dan. 3. i dan. 6. saint andrewes in norwich . k mat. 6. l act. 5. m mat. 4. n ro. 4. 21. o ioh. 5. 9. p ioh. 6. 12. q mat. 4. 7. t mat. 4. 11. dan. 5. a 2. tim. 1. 18. b 1. sam. 309. c hos. 6. 2. d psal. 30. 5. e psal. 58. 11. f m●ca . 7. 8. g act. 28. 3. h ps. 37. 24. a psal. 25. b iob. 5. c 1. sam. 1. 8. d iob. 16. 2. e ruth . 1. 16. f ecc. 41. 1. g luk. 16. 26. h isa. 37. 2. i luk. 23. k phil. 3. 20. l p●●l . 137. m zac. 4. 6. n mat. 8. 24. a iud. 17. 4. b 1. sam. 14. c ioh. 8. d exo. 14. e 1. sam. 17. 52. f mat. 2. 20. g gen. 41. h gen. 31. i iob. 41. 12. k 1 thes. 4. 18. a ioh● . 22. the golden chaine . the earle of bedford . the countesse of bedford . the countesse of cumberland . pro. 10. 7. notes for div a09463-e3720 euery christian must looke to be tempted . the state of those that were neuer tempted . men set apart for some speciall calling must looke for temptation . a exod. 2. 15. b 1. sam. 18. 9. 11. c mat. 8. 23. 24. 1 reason why . ministers specially must looke for temptations . it is good for ministers to be tempted . c 2. cor. 2. 11. d 2. cor. 1. 4. e act. 4. 24. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 2. king. 2. 11. b act. 8. 39. 40. c luk. 4. 1. d mark. 1. 12. the holines of christs manhood . temptations come not by chance . e iob. 1. 12. f mat. 8. 32 , a act. 20. 22. quest. of abode in places haunted by euil spirits . b pro. 13. 20. c pro. 1. 10. d pro. 22. 24. e psal. 78. 71. 72. f acts 4. 13. g 2. cor. 3. 6. vse . h colos. 1. 10. a exo. 4. 11. 12 b 1. sam. 17. 45. c exod. 35. 30. 31. why christ chose a desert for this combate . a mark. 5. 5. d eccles. 4. 10. c gen. 2. 18. d luk. 5. 16. a ioh. 13. 27. similitude . reasons why christ was tempted . b apoc. 12 9. c 1. pet. 5. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 1. tim. 3. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . e act. 13. 10. three kinds of fasts . f luk. 21. 34. g iudg. 20 26. 1. sam. 7. 6. h 1. sam. 31. 13. 1. chro. 10. 12. i exod. 34. 28. k 1. king. 19. 8. l act. 27. 33. m iubart . parad . 2. decad . 1. reasons why christ fasted fortie daies . antepaschale ieiunium . * zanch , deredempt . l. 1. cap. 19. in the side quadrag . iéiunio . a isay 40. 3. b luk. 4. 2. 3. c gen. 4. 13. ioh. 6. 53. reasons why christ was an hungred . satans preparation . vse 1. a 1. tim. 4. 7. satans policie in tempting . b coloss. 2. 14. 15. satan grounds his temptations on something in vs. a mat. 17. 15. satans sophistrie . satan seeks the ruine of our faith . satan seekes to depriue vs of assurance of adoption . phil. 3. 8. satan would bring christ to a practise of vnbeliefe . a gen. 3. 15. satans policie in tempting . satan speakes some trueth to ouerthrow another trueth thereby . a mark. 24. 25. b act. 16. 17. 18. c luk. 4. 3. d ephes. 4. 27. e iam. 4. 7. * deutr. 8. 3. f reu. 12. 10. the written word our best weapon against satan . g ephes. 6. 17. 1. sam. 26. 7. word in scripture notes diuers things . gods powerfull word distinguished . a leuit. 26. 26. b isai 3. 1. c hag. 1. 6. a luc. 12. 19. b 1. tim. 6. 9. c 1. sam. 30. 6. d iob. 13. 15. e 1. king. 17. 14. f luk. 16. 19. 20. g iob. 29. 6. h prou. 16. 3. * ps. 91. 11. 12. * deut. 6. 16. a luk. 9. 23. b ier. 13. 4. c ezek. 8. 3. rule . do nothing satan perswades thee to in temptation . satans power ●uer mens bod●●● if god permit . a eccles. 9. 2. rome is spirituall babylon . 2. vse . a zak. 3. 1. satan seeks to cary men to presumption . a rom. 6. 1. b iude 4. a m●tth . 25. 1. 2. &c. satans cunning in tempting . a 2. cor. 2. 7. 11. b luk , 23. 8. satans malice restrained . iob. 1. 12. a ezek. 18. 17. b luk. 23. 42. satans mincing of the word of god. a num. 11. 29. a prou. 10. 19. a vers. 11. 1. pet. 4. 17. b see iob. 23. 10. ps. 119. 71. scriptures are sufficient to expound themselues . a deut. 6. 16. b ezra . 8. 8. deut. 6. 16. to tempt god. a psalm . 95. 9. god is tempted fiue waies . a exod. 17. 7. b psal. 78. 41. c isai. 7. 11. 12. 13. d num. 14. 22. a ezek. 40. 2. b deut. 34. 1. 2. &c. satan may haue power ouer the bodies of gods children . of diabolicall visious . a sam. 28. a gen. 3. 6. looke well to seeing and hearing . b prou. 4. 23. c psa. 119. 37. d iob. 31. 1. temptations from the right hand most dangerous . a 2. sam. 11. 2. b luk 45. satan 〈◊〉 bring 〈◊〉 to idolatry . satan enmity against christs spirituall kingdome . * queen elizabeth and it may fitly be applied to our present state. a 1. king. 1. 39. b iosh. 5. 14. c 2. king. 6. 17. isai. 37. 36. d reu. 13. 11. e luk. 4. 6. f dan. 4. 22. a 1. kin. 22. 22. b zak. 3. 1. c matth. 13. 39. d 1. thes. 2. 18. e reu. 2. 10. e reu. 16. 13. 14. two rules for triall of religions . a 2. cor. 4. 4. some make a league with the diuell . how to be have our selues towards blasphemers . a 1. king. 21. 9. 10. b 2. king. 19. 1. c ps. 42. 3. d 2. pet. 2. 8. e ps. 101. 7. f leuit. 24. 14. g deutr. 13. 6. 9. h math. 16. 23. i prou. 19. 27. vers. 13. worship in generall . ciuill worship diuine worship difference betweene ciuill worship and diuine . seruice . absolute . in part . a reu. 19. 10. vse . no creature must haue diuine worship . a breuiat , in missa quotid . de b. maria. b missale & breuiar . sarisbut , in missa de sancto rocho . c alan . cop. dial . 3. 29. d kem. exam . concil . trid. part . 3. cap. de inuo sanct . e iac. de vorag . ●ur . leg . c. 167. worship of reliques vnlawfull . a isay. 1. 14. 15. a 2. cor. 10. 4. 5. christs happy issue in these temptations . a 2. sam. 7. 14. a reu. 11. 8. 9. 10. giue satan no ground . satans obedience is not commendable . a luc. 4. 13. a good ground against despaire francis spira luk. 4. 13. the state of gods church on earth . ioh. 1. 51. a luc. 22. 4● . god will sometime hide his mercy from his children . a psal. 84. 1. 2. 3. b psal. 120. 5. b ps. 137. 1. 5. 6. c iam. 1. 2. d 2. tim. 2. 11. 12. e mark. 6. 41. a discourse of the damned art of witchcraft so farre forth as it is reuealed in the scriptures, and manifest by true experience. framed and deliuered by m. william perkins, in his ordinarie course of preaching, and now published by tho. pickering batchelour of diuinitie, and minister of finchingfield in essex. whereunto is adioyned a twofold table; one of the order and heades of the treatise; another of the texts of scripture explaned, or vindicated from the corrupt interpretation of the aduersarie. perkins, william, 1558-1602. 1610 approx. 311 kb of xml-encoded text transcribed from 141 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-03 (eebo-tcp phase 1). a09402 stc 19698 estc s114527 99849752 99849752 14919 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. a09402) transcribed from: (early english books online ; image set 14919) images scanned from microfilm: (early english books, 1475-1640 ; 1284:5) a discourse of the damned art of witchcraft so farre forth as it is reuealed in the scriptures, and manifest by true experience. framed and deliuered by m. william perkins, in his ordinarie course of preaching, and now published by tho. pickering batchelour of diuinitie, and minister of finchingfield in essex. whereunto is adioyned a twofold table; one of the order and heades of the treatise; another of the texts of scripture explaned, or vindicated from the corrupt interpretation of the aduersarie. perkins, william, 1558-1602. pickering, thomas, d. 1625. [24], 256 p. printed by cantrel legge, printer to the vniuersitie of cambridge, [cambridge] : 1610. running title reads: a discourse of witchcraft. reproduction of the original in the henry e. huntington library and art gallery. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng witchcraft -early works to 1800. 2003-09 tcp assigned for keying and markup 2003-09 aptara keyed and coded from proquest page images 2003-10 judith siefring sampled and proofread 2003-10 judith siefring text and markup reviewed and edited 2003-12 pfs batch review (qc) and xml conversion a discovrse of the damned art of witchcraft ; so farre forth as it is reuealed in the scriptures , and manifest by true experience . framed and delivered by m. william perkins , in his ordinarie course of preaching , and now published by tho. pickering batchelour of diuinitie , and minister of finchingfield in essex . wherevnto is adioyned a twofold table ; one of the order and heades of the treatise ; another of the texts of scripture explaned , or vindicated from the corrupt interpretation of the aduersarie . printed by cantrel legge , printer to the vniuersitie of cambridge . 1610. to the right honovrable , sir edward cooke knight , lord chiefe iustice of his maiesties court of common pleas ; grace and peace . right honourable : the word of god that onely oracle of truth , hath pointed out the enemie of mankind , by his proper characters , in sundrie places . our sauiour tearmes him , the prince of this world ; a & a b murtherer from the beginning ▪ peter compares him to c a roaring lyon , that rangeth abroad in the earth , seeking whō he may deuoure . his attempts in regard of their quality , are called d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ subtill & deepe deuises ; yea e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plots exquisitely contriued , and orderly framed , as it were in methode . the meaning of the holy ghost in these and such like attributes , is , to expresse that measure of policie and power , which satan hath reserued vnto himselfe euen in the state of his apostasie , improoued by long experience , and instantly practised vpon the sonne , of men , that he might set vp in the world , a spirituall regiment of time , as a meane to encounter the kingdome of grace , and 〈◊〉 it were possible , to bring the same to ruine . to forbeare instances of open force made against god and his church by other courses , for the compassing of his de●●c , how skilfully he worke , his owne aduantage , by secret opposition in the exercise of that cursed art , which is the subiect of the present discourse , is a point not vnworthie your honourable consideration . the power of this prince of darknesse , beeing aboue the might of all sensible creatures , and euery way seconded by the greatnesse of his knowledge and experience , manifes●eth it selfe herein , for the most part , by workes of wonder , transcendent in regard of ordinarie capacitie , and diuersly disp●●sed by his chosen instruments of both tex●t ▪ sometime in matter of diuination , sometime by inchantment , sometime by rare 〈◊〉 and delusions ; otherwhiles by hurting , by cu●ing , by raising of tempests , by speedie conuayance and transportation from place to place , &c. and all to purchase vnto himselfe admiration , feare , and faith , of the credu●ous world , which is vsually carried away , with affectation and applause of signes and wonders . his policie , appeareth in a wise and exqui●ite manner of framing and conceiuing both his practises and grounds ; the one to procure credit and intertainment , the other , that he may not faile of his purpose , but proceede vpon certenties . touching the manner of his practise . he stands resolued , that the world hath taken notice of him to be f a lyar , and the father thereof : and therefore if he should offer to speake in his o●ne language , or informe an art by rules of his owne deuising ; he might haply incurre suspicion of falshood . hereupon he composeth his courses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by way of counterfait and imitation , not of the actions and dealings of men , but of the order of gods owne proceeding with his church ; holding it a sure principle in policie , that actions will be much more effectuall , when they be framed vnto the best presidents , then when they are suted to the direction of meaner examples . to this purpose , as god hath made a couenant with his church , binding himselfe by promise to be their god , and requiring of them the condition of faith and obedience ; so doth satan indent with his subiects by mutuall confederacie , either solemnly or secretly ; whereby they bind themselues on the one part to obserue his rules , and he on the other to accomplish their desires . againe , god giues his word , the interpreter of his will , and his sacraments , the ●eales of his promises , to which beeing rightly administred and receiued , he hath tied his own presence , and the worke of his grace in them that beleeue . answerably to this , the deuill giues a word of direction to his instruments , and addeth vnto it , charmes , figures , characters , and other outward ceremonies , at the vse whereof he hath bound himselfe to be present , and to manifest his power in effecting the thing desired . furthermore , god hath reuealed his will to the patriarchs , prophets , and apostles , by familiar a conference , by b dreams , by c inspiration , by d trances : in the same maner , satan hath his diuinors , and soothsayers , his pythonisses , his cassandra●s , his sibylles , to whome he maketh knowne things to come , by familiar presence , by dreames , &c. to conclude , god had in the old testament his temple at ierusalem , yea his e oracle , from whence he spake , and gaue the answer vnto moses : so of auncient times , the deuill erected his temple at dodona , and delphos , whence he gaue his answers , for the satisfaction of the superstitio●s heathen . yea , and at this day , as the ministers of god doe giue resolution to the conscience in matters doubtfull and difficult : so the ministers of satan , vnder the name of wise-men , and wise-women , are at hand , by his appointment , to resolue , direct , and helpe ignorant and vnsetled persons , in cases of distraction , losse , or other outward calamities . now the grounds whereupon he buildeth his proceedings for certentie , are cunningly gathered from the disposition of mans heart , by naturall all corruption , and that in three speciall instances . first , he knowes that man naturally out of the light of grace , hath but a meere saule , indued onely with some generall and confused notions ; and as for matters of deeper apprehension touching god and heauenly things , there is a vaile of ignorance and blindnesse drawne ouer the eyes of his mind . wherupon , though he be apt to know and worship a god , and learne his will , yet for want of information by the word , he is prone to erre in the practise of his notion . here satan applies himselfe to mans measure , and at his owne will , drawes the minde into error , by his delusions , and impostures . this made the g samaritants in the old testament , and the superstitious h athenians in the new , to worship an vnknowne god , that is the i deuill . hence it was , that the greatest clarkes of greece , k thales , plato , and the rest , for want of a better light , sought vnto the wizzards of egypt , whome they called prophets , men instructed by satan in the grounds of diuination . and of this sort were iannes and lambres mentioned in the l scriptures . hence it was also that the auncient heathen , hauing m no law and testimonie from god , inquired at soothsayers , and murmuring inchanters ; others betooke themselues , in matters of doubt and difficultie , to the old oracles of n iupiter ammon in libya , of o iupiter dodonaeus at dodona in epirus ; of p apollo at delphos , of q iupiter trophonius in boeotia , and the rest ; where the deuill gaue the answer , sometimes one way , and sometimes another . secondly , satan by obseruation perceiueth , that man vpon a * weake and ignorant minde , is prone superstitiously to dote vpon the creatures , attributing some diuine operation or vertue to them , without any ground of gods word , or common vnderstanding ; and consequently disposed to worship god in some worke of man , or to ioyne to the s●me worship the inuentions of man , which he hath not commanded . vpon which ground he made the heathen to dote vpon their wisemen , to regard h soothsayers , and them that wrought with spirits ; the chaldean i philosophers renowmed for their superstitions and magicall courses , to make the heauens , fatalium legum tabulam , ascribing that to the vertue of the starres , which was knowne and done by satanicall operation ; the magicians of persia , to admit of corruptions in their auncient good learning , and to giue themselues , vpon reading the fabulous writings of the chaldean sorcerers , to the sludie of vnlawfull arts inuented by himselfe , both before and after the times of daniel the prophet : lastly , the ●ncient romanes vpon a superstitious do●age , neuer to vndertake any businesse of weight , ●isi auspicatò , vnlesse they had luckie consent and warrant from the colledges of their augurors erected by romul●u . thirdly , there is a naturall distemper in the minde of man , shewing it selfe in these particulars , that he cannot endure to stand in feare of imminent daunger ; that he swells in an high conceit of his owne deserts , specially when he is in lower estate , then he would be ; that he will not beare a wrong done , without reuenge ; that he rests not satisfied , with the measure of knowledge receiued , but affecteth the searching of things secret , and not reuealed . when the minde is possessed with these troubled passions , with care to helpe it selfe ; then comes the deuill , and ministreth occasion to vse vnlawf●ll means in the generall , and forceth the minde by continuall suggestion , to determine it selfe in particular vpon his owne crafts . it was the case of k saul , and of l nebuchadnetsar . it caused many of the heathen philosophers , to go from athens to memphis , from grecia to syria , from men on earth to wicked spirits in hell , to get more illumination at the hands of the prince of darkenesse . it mooued sundrie ●●al-contented priests of rome , to aspire vnto the chaire of supremacie , by diabolicall assistance ; yea b to exercise magicall arts , when they were popes : and thereby to manifest indeed , that they were not the true successors of simon peter , but heyres of the vertues of simon that magus , who bewitched the people of samaria , and professed to doe that by the great power of god , which he wrought by the ayde and assistance of the deuill . if any doe thinke it strange , that satan should in this sort oppose himselfe to the kingdome of god , and maintaine his owne principalitie , by such vngodly arts and exercises ; they must knowe , that this and all other euills come to passe euen by the will of god , who hath iustly permitted the same ; to punish the wicked for their horrible sin●es ; as saul for his wickednesse : to auenge himselfe vpon man for his ingratitude ; who hauing the truth reuealed vnto him , will not beleeue or obey it ; to waken and rowze vp the godly , who are sleeping in any great sinnes or infirmities ; lastly , to trie and prooue his people , whether they will cleaue to him and his word , or seeke vnto satan and wicked spirits . now from the consideration of the premisses , we conclude it a necessarie thing for the church and people of god , to be acquainted with the dealing of satan in this kinde , that knowing his subtill deuises , they may learne to auoyd them . for which purpose this treatise was first framed , and now exhibited to your lordship . the iust commendation whereof , aboue others formerly divulged touching this argument , appeareth herein , that it serueth to the full opening and declaration of satans methode in the ground and practises of witchcraft . wherein among many other remarkable points , it may please you to take speciall notice of these particulars . i. that they doe grossely erre , who either in expresse tearmes denie that there be witches , or in effect , and by consequent ; auouching that there is no league betweene them and the deuill ; or affirming they can doe no such miraculous workes , as are ascribed to them . the former issueth plainly our of the bodie of the discourse . and for the latter ; that there is a couenant betweene them , either explicite in manner and forme , or implicite by degrees of superstitious proceeding in the vse of meanes insufficient in themselues ; is plainely taught and confirmed in the same . that witches may and doe worke wonders , is euidently prooued ; howbeit not by an omnipotent power , ( as the 〈…〉 hath vnlearnedly and improperly tea●● 〈◊〉 ) but by the assistance of satan their princ●●●●ho is a powerfull spirit , but yet a creatu●●● well as they . and the wonders wrough● 〈◊〉 them are not properly and simply miracles , but workes of wonder , because they exceede the ordinarie power and capacitie of men , especially such as are ignorant of satans habilitie , and the hidden causes in nature , whereby things are brought to passe . ii. that the witch truely conuicted , is to be punished with death , the highest degree of punishment ; and that by the lawe of moses , the equitie whereof is perpetuall . yea euen the better witch of the two in common reputation , because both are equally enemies to god , and all true religion ; and it is well knowne by true experience , that all professed sorc●rers , are guiltie of many most monstrous impieties . iii. that the miracles of the popish church at this day , are indeed either no miracles , or false and deceitfull workes . touching corporall presence in the sacrament , which they affirme to be by miracle ; if it were true , then miracles were not yet ceased , but should still be as ordinarie in the church , as are the sacraments . a point not onely confuted in the latter part of this treatise , but also by the testimonie of purer antiquitie . augustine saith , that miracles were once necessarie to make the world beleeue the gospel ; but he that now seekes a signe that he may beleeue , is a wonder , yea ● monster in nature . chrysostome conclude● 〈◊〉 on the same grounds , that there is now in the church , no necessitie of working miracles ; and calles him a false prophet that now takes in hand to worke them . againe , if there be a miracle in the sacrament , it is contrarie to the nature of all those that were wrought , either by moses and the prophets , or by christ , and his apostles . for they were apparent to the eye , but this is insensible ; and therfore neither of ●orce to mooue admiration , nor to conuince the minde of man , and make him to beleeue . as for those , which are pretended to be wrought by saints in that church ; if we make recourse to the primitiue times , wherein god gaue the gift , to breede faith in the gentiles ; we shall finde that the power of producing such workes , was neuer actually inherent in the apostles , but dispensed by their ▪ in the name of christ : neither was it in their libertie , to worke miracles , when they would , but when it pleased god , vpon speciall cause ▪ to ca●l them thereunto . and i● neither the power nor the will was in them , much lesse is it likely to be sound in any of the saints . and for their reliques , of what name soeuer , so greatly magnified and resorted vnto ; we denie there is any such vertue in them . for they may not be thought to be more effectuall then the hem of christs garment , from which the power of healing the woman did not proceede , but from himself● : or , then the napkin of paul , which did not cure the sicke , but the power of god onely , dispensed by the hands of paul. miracles therefore , auouched by them , to be wrought at the tombs & statues of saints , and by their reliques and monuments , are but meere satanicall wonders , seruing to maintaine idolatrie and superstition ; and are in truth , no better then ●the wonders of the donatists in s. augustines time , aut figmenta mond●●cium hominum , aut port●nta fallacium spirituum . iv. that the light of the gospel purely preached , is a soueraigne meane , to discoue● & con●ound the power and policie of sa●●n in witch-craft and sorcerie . the wo●d of god preached , is the weap●n of the christians warfare , and is mightie through god to cast downe strong bolds . at the dispensation of i● by the disciples of christ , satan fall from heauen a● lightning . after the ascension of christ into heauen , in the times of claudius cesar * , the deuill stirred vp sundrie persons , who in regard of the admirable works which they did , by the helpe of magicke and sorcerie , were accounted as gods , and their statues erected and worshipped with great reuerence . amongst the rest , one simon , called by a kinde of eminencie ; magus , practising his trade with successe , to the admiration of the multitude , was holden to be the great power of god. whose dealing was first discouered by the light of the word , shining in the ministery of the apostles , and himselfe conuicted with such euidence of truth , to be an instrument of satan , that he was forced at length to flie ou● of sama●i● into the westerne parts , as eusebius recordeth in his ecclesiasticall historie . by this , christ the true angel of the couenant , lo●ked and bound vp satan for a 1000. yeares after his ascension , that he might not be so generally powerfull in seducing the gentiles , as he had beene before his incarnation . but toward the expiration of those yeares , when corruption began to creepe into the papacie ; when the bishops affected that sea , and aspired vnto it by diabolicall arts ; when the canons , decrees , sentences , synod●lls , de●r●ialls , clemen●ines , extrauagants , with other laws and constitutions , preuailed aboue the scriptures ; then began satan againe to erect his kingdome , and these workes of iniquitie to be set abroach . th●se points together with the whole work ensueing ▪ i humb●y commend to your honorable patronage , that vnder your protection they may freely passeth the common view of the world . wherin if i seem ouer-bold , thus to presse vpon your lordship vnknowne ; my answer in at hand ; that all by-respects 〈◊〉 part , i haue beene hereunto induced many waies . first , vpon a reuerent opinion of those rare gifts of knowledge and pietie ; wherewith god hath beautified your person , ●nd thereby aduanced you to high place , and estimation in this common-wealth ; whereof those your graue and indicious speeches , euen in the weightiest matters touching god and cesar , as also those many learned writings , haue giuen large testimonie . frō which hath issued the greatnes of your name , both in the present iudgement of the world , and in future expectation . next out of a resolued perswasion of your honourable disposition , as in generall to the whole house of leui , so particularly to those , whose labours haue fruitfully flowed out of the schooles of the prophets , amongst whome the author of this booke , in his time , was none of the meanest . lastly , by the consideration of the argument arising out of a law iudiciall , agreeable to the calling and qualitie of a iudge . a law penall in regard of the offence , and therefore sutable to his proceedings , whose office is to heare with fauour , to determine with equitie , to execute iustice with moderation . a law of the highest , and greatest weight , immediately concerning god and his honour , and therefore appertaining to him , that sits in the place of god , to maintane his right , that he may be with him , in the cause and iudgement . by such motiues , i haue incouraged my 〈◊〉 , vnder assurance of your lordships pardon , to present you with that , wherein you are most deseruedly interessed ; further intreating your fauourable interpretation and acceptance , both of the qualitie of the worke , and of the paines of the publisher . and thus heartily wishing to your lordship increase of grace and honour , with a daily influence of blessing and direction from heauen , vpon your graue consultations and employments , i humbly take my leaue , and commend you to the grace of god , by whome doe rule all the iudges of the earth . finchingfield . octob. 26. 1608. your l. in all christian dutie to be commanded , thomas pickering . a table of the contents . the entrance into the discourse . pag. 1. chap. i. of the nature of witchcraft in generall . that vvitchcraft is an art. 4 that vvitchcraft is a wicked art. 7 the ende of vvitchraft : to worke wonders . 8 the grounds of working wonders , discontentment and curiositie . 9 that wonders are wrought by satans assistance . 12 the sorts of wonders . true wonders wrought onely by god. 13 , 14 ly●●g wonders wrought by satan and his instruments . 18 that satan is able to doe extraordinarie works by the helpe of nature . 19 the sorts of lying wonders . 22 1. illusions , of the senses . 22 minde . 22 2. reall workes . 27 that satan cannot change one creature into another . 33 gods permission of the practises of witchcraft . why he permitteth them ? 38 satan cannot go beyond his permission . 39 chap. ii. of the ground of all the practises of witchcraft . that there is a league betweene satan and the witch . 42 this league is twofold . expresse or open . 47 secret ; and the degree , thereof . 51 chap. iii. of the parts of witchcraft , and first of diuination . how satan beeing a creature , reuealeth things to come . 56 diuination by meanes , which are the true creatures of god ▪ as , by the flying and noise of birdes . 66 by the intralls of beasts . 67 by the starres called iudiciarie astrologie . 73 that predictions by the starres are vnlawfull . 75. 86 of the obseruation of the signe . 88 of the choise and obseruation of daies . 91 by dreames ; diuine . 93 naturall . 95 diabolicall . 97 notes of difference to know them each from other . 100 by lots . diuination by counterfeit meanes ; n●cromancie . 107 whether that which was raised by the witch of endor , was true samuel , or no ? 109 diuination without meanes ; by immediate assistance of a familiar spirit . 121 practised two waies . 1. when the spirit is within the witch . 122 2. when he is out of the witch . 123 the difference betweene traunces diuine and diabolicall . 124 chap. iv. of working witchcraft . the parts of it . inchantment ; what it is . 127 what a charme is . 130 whether the charme be in it selfe effectual to worke wonders . 133 particular practises referred to inchantment . 148 iugling : consisting in delusion and sleight . 157 that the wonders done by the sorcerers of egypt befor● pharaoh , were lrgling sleights , and not true and reall works . 160 chap. v. of witches . what a witch is . 167 how many sorts of witches . 173 the bad witch . 173 the good witch the worser of the two . 174 that the word : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vsed by the 70. signifies a witch . 178. chap. vi. of the punishment of witches . why witches are and ought to be punished with death . 182 chap. vii . the application of the doctrine of witchcraft to the present times . here foure points are handled . i. whether the witches of our times● be the same with those , which are condemned by this law of m●ses . 186 reasons proouing that they are . 186 allegations to the contrarie answered . 188. 194. &c. ii. how we may be able in these daies to discerne and discouer a witch . 199 the meanes of discouerie two : 200 1. examination , vpon presumptions . ●00 2. conuiction vpon proofes lesse sufficient : 205 more sufficient . 211 the causes mouing satan to further their discouerie . 215 why all witches are not speedily detected by satans meanes . 216 , 217 iii. what remedie may be vsed to preuent or cure the hurts of witchcraft . 219 remedies of two sorts . lawfull , either preseruatiue or restoratiue . 219 preseruatiue concerning persons . 219 whether the child of god may be bewitched or no ? 222 concerning places of abode . 224 restoratiue . how whole countries may be cured . 227 how particular persons may be cured . 229 false and vnlawfull remedies prescribed by the church of rome . generall . the gift of casting out of deuills . 232 that there is no such gift in the church , since the daies of the apostles . 232 partic●●r , siue . the name iesus . 239 the vse of saints reliques . 241 the signe of the grosse . 243 hallowing of creatures . 244 exorcismes . 245 iv. whether the witches of our times are to be punished with death , and that by vertue of this law of moses ? 246 reasons proouing that they ought . 247 obiections answered . 251 the table of the texts of scripture . chap. vers . pag. genesis . 3 20. 226 12 8 226 30 37 141 37 7 94   9 94 41 25 94 44 5 69 exodus . 7 21 166   11 163   12 165 8 14 166   19 40. 164   8 165 14 21 13 22 18 1   20 182 32 28 254 9 11 164 leuiticus . 16 8 106 19 31 121 20 27 121 29 19 182 numbers . 12 6 93 22 6 129 23 23 130 25 8 254 35 31 180. 183 deuteronom . 1 17 93 13 1 38   2 103   3 93   5 182   6 250 17 3 249 18 9 220   10 67. 73. 92   11 43. 108     121. 127   18 228 20 5 225 iosh●a . 7 15 106 10 13 14 14 2 106 i. samuel . 10 21 106 15 23 8 28 8 126   9 122   19 62.108 i. kings . 17 21 116 22 22 40 ii. kings . 2 21 245 4 34 116 13 21 242 20 11 14 ii. chron. 30 18 226 iob. 1 16 28   21 157 33 15 94 psalmes . 58 5 42. 143 92 10 221 106 30 235 136 4 15 proverbes . 16 33 106 18 18 106 ecclesiastes . 1 9 64 9 2 223 10 11 128 isaiah . 8 19 108   20 ibid. 47 13 74 ieremie . 23 25 93 ezekiel . 21 21 67 daniel . 2 1 102   2 74 3 25 14 4 30 34 6 22 14 8 16 102 11 3 58 matthew . 1 20 94 2 13 ibid. 4 9 43 7 22 23. 35 12 27 234 14 20 14 20 34 17 marke . 5 12 41 16 17 234. 237 16 18 232   19 ibid. luke . 10 17 36   18 227 12 54 71 13 16 222 iohn . 11 43 17 acts. 3 6 151   12 16   16 151 5 15 242 7 22 82 8 9 173 10 11 126 13 6 173   8 ibid. 16 16 122. 151 19 12 242   13 2●5 . 240 romanes . 8 1 199 i. corinth . 6 5 230 12 vlt. 36 14 22 233 ii. corinth . 4 4 5 11 14 147 12 2 124 galatians . 3 1 23. 158 5 20 179 ephesians . 6 12 5 philippians . 2 10 241 colossians . 2 15 198 ii. thessal . 2 9 28. 238   10 39   11 ibid. i. timoth. 1 20 230 4 4 245 ii. timoth. 3 8 160. 163 hebrewes . 10 28 182 reuelat. 14 13 110. 115 21 8 179 22 15 ibid. " ecclesiasticus . " 46 20 112 tobit . 6 7 226 finis . a discourse of witchcraft . exod. 22. 18. thou shalt not suffer a witch to liue . this text containeth one of the iudiciall lawes of moses touching the punishment of witchcraft : which argument i haue chosen to intreat of , for these causes : first , because witchcraft is arife and common sinne in these our daies , and very many are intangled with it , beeing either practitioners thereof in their owne persons , or at the least , yeilding to seeke for helpe and counsell of such as practise it . againe , there be sundrie men who receiue it for a truth , that witchcraft is nothing else but a meere illusion , and witches nothing but persons deluded by the deuill : and this opinion takes place not onely with the ignorant , but is holden and maintained by such as are learned , who doe auouch it by word and writing , that there be no witches , but as i said before . vpon these and such like considerations , i haue beene mooued to vndertake the interpretation of this iudiciall law , as a sufficient ground of the doctrine which shall be deliuered . in handling whereof , two things are distinctly to be considered . the first , what is a witch . the second , what is her due and deserued punishment . and both these beeing opened and handled , the whole meaning of the law will the better appeare . for the first . to giue the true descriptiō of a witch , is a matter of great difficultie , because there be many differences and diuersities of opinions touching this point ; and therefore that we may properly and truly define a witch , we must first pause a while in opening the nature of witchcraft , so farre forth as it is deliuered in the bookes of the old and new testament , and may be gathered out of the true experience of learned and godly men . touching witchcraft therefore i will consider three points : i. what witchcraft is . ii. what is the ground of the whole practise thereof . iii. how many kinds and differences there be of it . chap. i. of the nature of witchcraft . to begin with the first : according to the true meaning of all the places of holy scripture which treate of this point , it may be thus described : witchcraft is a wicked arte , seruing for the working of wonders , by the assistance of the deuill , so farre forth as god shall in iustice permit . sect. i. i say it is an arte , because it is commonly so called and esteemed amongst men , and there is reason why it should be thus tearmed . for as in all good and lawfull arts , the whole practise thereof is performed by certaine rules and precepts , and without them nothing can be done : so witchcraft hath certaine superstitious grounds and principles whereupon it standeth , and by which alone the seats and practises thereof are commonly performed . if it be demaunded , what these rules be , and whence they had their beginning , considering that euery arte hath reference to some author , by whom it was originally taught and deliuered ? i answer , that they weare deuised first by satan , and by him reuealed to wicked and vngodly persons of auncient times , as occasion serued : who receiuing them from him , became afterward , in the iust iudgement of god , his instruments to report and conuey them to others from hand to hand . for manifestation whereof , it is to be considered , that god is not onely in generall a soueraigne lord and king ouer all his creatures , whether in heauen or earth , none excepted , no not the deuills themselues ; but that he exerciseth also a speciall kingdome , partly of grace in the church militant vpon earth , and partly of glorie ouer the saints and angels , members of the church triumphant in heauen . now in like manner the deuill hath a kingdome , called in scripture the kingdom of darknes , whereof himselfe is the head and gouernour , for which cause he is tearmed a the prince of darknes , b the god of this world , ruling and effectually working in the hearts of the children of disobedience . againe , as god hath enacted laws , whereby his kingdome is gouerned , so hath the deuill his ordinances , whereby he keepeth his subiects in awe and obedience , which generally and for substance , are nothing else but transgressions of the very lawe of god. and amongst thē all , the precepts of witchcraft are the very chiefe and most notorious . for by them especially he holds vp his kingdome , and therefore more esteemeth the obedience of them , then of other . neither doth he deliuer them indifferently to euery man , but to his owne subiects , the wicked ; and not to them all , but to some speciall and tried ones , whome he most betrusteth with his secrets , as beeing the fittest to serue his turne , both in respect of their willingnesse to learne and practise , as also for their abilitie to become instruments of the mischiefe , which he intendeth to others . if it be here asked , whence the deuill did fetch and conceiue his rules ? i answer , out of the corruption and deprauation of that great measure of knowledge he once had of god , and of all the duties of his seruice . for that beeing quite depraued by his fall , he turnes the same to the inuenting and deuising of what he is possibly able , against god and his honour . hereupon , well perceiuing that god hath expressely commanded to renounce , and abhorre all practises of whitchcraft , he hath set abroach this art in the world , as a maine pillar of his kingdome , which notwithstanding is flatly and directly opposed to one of the maine principall lawes of the kingdome of god , touching the seruice of himselfe in spirit and truth . againe , the reason why he conueies these vngodly principles and practises from man to man is , because he finds in experience , that things are farre more welcome and agreeable to the common nature of mankinde , which are taught by man like vnto themselues , then if the deuill should personally deliuer the same to each man in speciall . hereupon , he takes the course at first to instruct some fewe onely , who beeing taught by him , are apt to conuey that which they know to others . and hence in probabilitie this deuillish trade , had his first originall and continuance . sect. ii. in the second place , i call it a wicked art , ●o distinguish it from all●good and lawfull a●●s , taught in schooles of learnin● which 〈◊〉 they are war●antable by the word of god ▪ so are they no lesse profitable and necessary in the church . againe , to shewe the nature and quali●ie of 〈◊〉 , that it is a most vngracious and wicked art , as appear●th by the scriptures . for when saul had broken the expresse commandement of god ▪ in sparing agag , and the best things , samuel tells him , th●t rebellion and disobedience is as the sinne of witchcraft , that is , a most horrible and 〈…〉 , like vnto that wicked , capitall , and 〈◊〉 sinne , 1. sam. 15. 23. sect. iii. thirdly , i ●dde ▪ te●●ing to the working or producing of wonders , wherein is noted the pro●er ende of this art , whereby i put a further difference betweene it , and others that are godly and lawfull . now if question be mooued , why man should desire 〈◊〉 witchcraft to worke wonders 〈…〉 the true and proper cause is 〈…〉 first temptation , whereby the deuill preuailed against our first parents , had inclosed within it many sinnes : for the eating of the forbidden fruit , was no small or single offence , but as some haue taught , contained in it the breach of euery commandement of the morall lawe . amongst the rest , satan laboured to bring them to the sinne of discontentment , whereby they sought to become as gods ; that is , better then god had made them , not resting content with the condition of men . 〈◊〉 his sinne was then learned ▪ and could neuer since b● forgotten , but continually is deriued from them to al their poster●ie , and now is become so common a corruption in the whole nature of flesh and blood , that there is scarce a man to be found ; vvho is not originally tainted therevvith as he is a man. this corruption shevves it selfe principally in tvvo things , both vvhich are the maine causes of the practises of witchcraft . first , in mans outwardest●●e ; for ▪ lie beeing naturally possessed with a loue of himselfe , and an high conceit of his owne deseruing , when he liues in base and low estate , whether in regard of pouertie , or want of honour and reputation , which he thinkes by right is due vnto him : he then growes to some measure of griefe and sorrow within himselfe . hereupon , he is mooued to yeeld himselfe to the deuill , to be his vassall and scholler in this wicked art , supposing that by the working of some wonders , he may be able in time to releeue his pouerty , and to purchase to himselfe credit and countenance amongst men . it were easie to shew the truth of this , by examples of some persons , who by these meanes haue risen from nothing , to great places and preferments in the world . in stead of all , it appeareth in certain popes of rome , as syluester the second , benedict the eight , alexander the sixt , iohn the ●0 . and twentie one , &c. who for the attayning of the popedom ( as histories record ) gaue thēselues to the deuil in the practise of witchcraft , that by the working of wonders , they might rise frō one step of honour to another , vntill they had seated themselues in the chaire of the papacie . so great was their desire of eminencie in the church , that it caused them to dislike meaner conditions of life , and neuer to cease aspiring , though they incurred thereby the hazard of good conscience , and the losse of their soules . the scond degree of discontentment , is in the minde and inward man ; and that is curiositie , when a man resteth not satisfied with the measure of inward gifts receiued , as of knowledge , wit , vnderstanding , memorie , and such like , but aspires to search out such things as god would haue kept secret : and hence he is mooued to attempt the cursed art of magicke and witchcraft , as a way to get further knowledge in matters secret and not reueiled , that by working of wonders , he may purchase fame in the world , and consequently reape more benefit by such vnlawfull courses , then in likelihood he could haue done , by ordinarie and lawfull meanes . sect. iv. fourthly , it is affirmed in the description , that witchcraft is practised by the assistance of the deuill , yet the more fully to distinguish it from all good , lawfull , and commendable arts . for in them experience teacheth , that the arts-master is able by himselfe to practise his art , & to doe things belonging thereunto , without the help of another . but in this it is otherwise ; for here the worke is done by the helpe of another , namely , the deuill , who is confederate with the witch . the power of effecting such strange works , is not in the art , neither doth it flow from the skill of the sorcerer , man-or-woman , but is deriued wholly ▪ from satan , and is brought into execution by vertue of mutuall consederacie ▪ betweene him and the magician . now that this part of the description may be more clearely manifested , 〈…〉 procede to a further point , 〈…〉 kind of wonders they be which are ordinarily wrought by the ministerie and power of the deuill . § 1. wonders therefore be of two sorts ; either true and plaine , or lying and deceitfull . a true wonder is a rare worke , done by the power of god simply , either aboue , or against the power of nature , and it is properly called a miracle . the scripture is plentifull in examples of this kind . of this sort , was the deuiding of the redde sea , and making it drie land by a mighty east wind , that the children of israel might passe through it , exod. 14. 21. for though the east wind be naturall of great force to mooue the waters , and to drie the earth ; yet to part the sea asunder , and to make the waters to stand as walls on each side , and the bottome of the sea as a pauement , this is a worke simply aboue the naturall power of any wind , and therefore is a miracle . again , such were the wonders done by moses and aaron before pharaoh in egypt , one whereof , in stead of many , was the turning of aarons rodde into a serpent , a worke truely miraculous . for it is aboue the power of naturall generation , that the substance of on creature should be really turned into the substance of another , as the substance of a roode into the substance of a serpent . of the like kinde , were the standing of the sunne in the firmament without moouing in his course , for a whole day , losh . 10. 13. the going backe of the sunne in the firmament tenne degrees , 2. king. 20. 11. the preseruation of the three men , shadrach , meshach , and abednego in the midst of the hoat fierie fornace , dan. 3. 25. and of daniel in the lyons den , dan. 6. 22. the feeding of fiue thousand men , beside women and children , with fiue loaues and two fishes , matth. 14. 20. 21. the curing of the eyes of the bling man , with spittle and clay tempered together , ioh. 9. 6. 7. &c. now the effecting of a miracle in this kind , is a work proper to god onely ; and no creature , man , or angel , can doe any thing either aboue or contrarie to nature , but he alone which is the creator . for as god in the beginning made all things of nothing , so he hath reserued to himselfe , as a peculiar work of his almightie power , to change or abolish the substance , propertie , motion and vse of any creature . the reason is , because he is the author and creator of nature , and therefore at his pleasure , is perfectly able to command , restraine , enlarge , or extend the power & strēgth thereof , without the helpe or assistance of the creature . againe , the working of a miracle is a kind of creation , for therein a thing is made to be , which was not before . and this must needs be proper to god alon , by whose power , things that are , were once produced out of things that did not appeare . the conclusion therefore must needs be this , which dauid confesseth in the psalme : god onely doth wondrous things , psalme 136. 4. that is , works simply wonderfull . but it is alleadged to the contrarie , that the prophets in the old testament , and the apostles in the new , did worke miracles . i answer , they did so , but how ? not by their owne power , but by the power of god , beeing onely his instruments , whom he vsed for some speciall purpose in those works : and such as did not themselues cause the miracle , but god in and by them . the same doth peter and iohn acknowledge , when they had restored the lame man to the perfect vse of his limmes , that by their power and godlinesse , they had not made the man to goe , act. 3. 13. againe , it is obiected , that our sauiour christ in his manhood wrought many miracles , as those before mentioned , and many more . ans. christ as he was man did something in the working of miracles , but not all . for in euery miraculous worke there be two things , the worke it sel●e , and the acting or dispensing of the work : the work it selfe , being for nature and substance miraculous , considering it was aboue or against the order of natural causes , did not proceed ●rom christ as man , but from him as god ; but the dispensation of the same , in this or that visible manner● to the viewe of men , was done and performed by his manhood . for example ; the raising vp of lazarus out of the graue , hauing beene dead foure daies , was a miracle● to the effecting whereof , both the godhead & the manhood of christ ●ōcurred , by their seueral & distinct actiōs . the manhood onely vttered the voice , and bad lazarus come forth , but it was the godhead of christ that fetched his soule from heauen , and put it againe into his bodie , yea , which gaue life and power to lazarus , to heare the voice vttered , to rise and come forth . ioh. 11. 43. in like manner , when he gaue sight to the blinde , matth. 20. 34. he touched their eyes with the hands of his manhood , but the power of opening them , and making them to see , came from his godhead , whereby he was able to doe all things . and in all other miraculous workes which he did , the miracle was alwaies wrought by his diuine power onely ; the outward actions and circumstances that accompanied the same , proceeded from him as he was man. now , if christ as he is man , cannot worke a true miracle , then no meere creature can doe it , no not the angels themselues , and consequently not satan , it beeing a meere supernaturall worke , performed onely by the omnipotent power of god. § 2. the second sort of wonders , are lying and deceitfull , which also are extraordinarie workes in regard of man , because they proceed not from the vsuall and ordinarie course of nature : and yet they be no miracles , because they are done by the vertue of nature , and not aboue or against nature simply , but aboue and against the ordinarie course thereof : and these are properly such wonders , as are done by satan and his instruments ; examples whereof wee shall see afterwards . if any man in reason thinke it not likely , that a creature should be able to worke extraordinarily by naturall means , he must remember , that though god hath reserued to himselfe alone the power of abolishing and changing nature , the order whereof he set and established in the creation , yet the alteration of the ordinarie course of nature , he hath put in the power of his strongest creatures , angels and deuills . that the angels haue receiued this power , and doe execute the same vpon his command or permission , it is manifest by scripture , and the proofe of it is not so necessarie in this place . but that satan is able to doe extraordinarie workes by the helpe of nature ( which is the question in hand ) it shall appeare , if we consider in him these things . first , the deuil is by nature a spirit , & therfore of great vnderstanding , knowledge , & capacitie in all naturall things , of what sort , qualitie , & cōdition soeuer , whether they be causes or effects , whether of a simple or mixt nature . by reason whereof he can search more deeply & narrowly into the grounds of things , then all corporall creatures that are clothed with flesh and blood . secondly , he is an auncient spirit , whose skil hath beene confirmed by experience of the course of nature , for the space almost of sixe thousand yeares . hence he hath attainted to the knowledge of many secrets , and by long obseruation of the effects , is able to discern and iudge of hidden causes in nature , which man in likelyhood cannot come vnto by ordinarie meanes , for want of that opportunitie both of vnderstāding and experience . hereupon it is , that whereas in nature there be some properties , causes , and effects , which man neuer imagined to be ; others , that men did once know , but are now forgot ; some , which men knewe not , but might know ; and thousands which can hardly , or not at all be known : all these are most familiar vnto him , because in themselus they be no wonders , but only misteries and secrets , the vertue and effect whereof he hath sometime obserued since his creation . thirdly , he is a spirit of wonderfull power and might , able to shake the earth , and to confound the creatures inferiour to him in nature and condition , if he were not restrained by the omnipotent power of god. and this power , as it was great by his creation , so it is not impayred by his fall , but rather increased and made more forcible by his irreconciliable malice he beareth to mankind , specially the seede of the woman . fourthly , there is in the deuil an admirable quicknes and agilitie , proceeding from his spirituall nature , whereby he can very speedily and in a short spoce of time , conuay himselfe and other creatures into places farre distant one from another . by these ●ower helpes , satan is inabled to doe strange workes . strange i say to man , whose knowledge since the fall is mingled with much ignorance , euen in naturall things ; whose experience is of short continuance , and much hindered by forgetfulnes ; whose agilitie by reason of his grosse nature , is nothing , if he had not the helpe of other creatures ; whose power is but weaknes and infirmity in comparison of satans . 〈◊〉 if their be any further doubt , how satan can by these helpes worke wonders , we may be resolued of the truth thereof by considering three other things . first , that by reason of his great knowledge and skill in nature he is able to apply creature to creature , and the causes efficient to the matter , and therby bring things to passe , that are in common conceit impossible . secondly , he hath power to mooue them , not onely according to the ordinary course , but with much more speed and celeritie . thirdly , as he can apply and mooue , so by his spirituall nature he is able , if god permit , to conuey himselfe into the substance of the creature , without any penetration of dimensions : and beeing in the creature , although it be neuer so solide , he can worke therein , not onely according to the principles of the nature thereof , but as farre as the strength and abilitie of those principles will possibly reach and extend themselues . thus it appeareth , that the deuill can in generall worke wonders . § 3. now more particularly , the deuills wonders are of two sorts . illusions , or reall actions . an illusion is a worke of satan , wherby he deludeth or deceiueth man. and it is two-fold ; either of the outward senses , or of the minde . an illusion of the outward senses , is a worke of the deuil , wherby he makes a man to thinke that he heareth , seeth , feeleth or toucheth such things as indeede he doth not . this the deuill can easily doe diuers waies , euen by the strength of nature . for example , by corrupting the instruments of sense , as the humor of the eye , &c. or by altering and changing the ayre , which is the meanes whereby we see , and such like . experience teacheth vs , that the deuill is a skilfull practitioner in this kind , though the means whereby he worketh such feats , be vnknowne vnto vs. in this manner paul affirmeth that the galatians were deluded , whē he saith , o foolish g●latians who hath bewitched you ? gal. 3. 1. where he vseth a word * borrowed from the practise of witches and sorcerers , who vse to cast a miste ( as it were ) before the eyes to dazle them , and make things to appeare vnto them which indeede they doe not see : and the ground of pauls comparison is that which hee takes for a graunted truth , that there be such delusions whereby mens senses are and may be corrupted by satanicall operation . thus againe the deuill by the witch of endor deceiued saul in the appearance of samuel , ● . sam. 28. making him beleeue that it had beene samuel indeed , whereas it was but a mere coun●erfeit of him , as shal appeare hereafter . againe , the deuill knowing the constitutions of men , and the particular diseases whereunto they are inclined , taks the vantage of some , and secondeth the nature of the disease by the cōcurrence of his owne delusion , thereby corrupting the imagination , and working in the minde a strong perswasion , that they are become , that which in truth they are not . this is apparant in that disease ▪ which is tearmed lycanthropia , where some , hauing their brains possessed and distempered with melancholy , haue verily thought themselues to bee wolues , and so behaued themselues . and the histories of men in former ages , haue recorded strange testimonies of some , that haue been thus turned into wolues , lyons , dogges birds , and other creatures , which could not be really in substance , but onely in appearance , and phantasie corrupted , and so these records are true . for god in his iust iudgement , may suffer some men so to be bewitched by the deuill , that to their conceit th●y may seeme to be like these bruit beaste , though indeede they remaine true 〈◊〉 still . for it i● a worke surmounting the deuills power , to change the substance of any one creature , into the substance of another . by this kind of delusion the church of rome , in the times of blindnesse and ignorance , hath taken great aduantage , and much encreased her riches and honour . for there be three points of the religion of that church , to wi●●e , rurgatorie , inuocation of 〈◊〉 saints , and honouring of reliques , whereby she hath notably inriched her selfe , all which had their first foundation from these and such like satanicall impostures . for the onely way , whereby they haue brought the common sort to yeeld vnto them , both for beleefe and practise , hath beene by deluding their outward sense● , with false apparitions of ghosts and soules of men , walking and ranging abroad after their departure , and such like● wherby simple persons , ignorant of their fetches and delusions , haue beene much affrighted , a●d caused thorough extremitie of feare and dread , to purchase their owne peace and securitie , by many and great expenses . and indeede these were the strongest arguments that euer they had , and which most preuailed with the common people , as is manifest in stories of all nations and ages , where such deceits haue taken place , though oftentimes by the iust iudgement of god , they were taken in their craft , and their feat● reuealed . the second kind of illusion , is of the minde , whereby the deuill deceiues the minde , and makes a man thinke that of himselfe which is not true . thus experience teacheth , that he hath deluded men both in former and latter times , who haue auouched and professed themselues to be kings , or the sonnes of kings . yea , some haue holden themselues to be christ , some to be elias , some to be iohn the baptist , and some extraordinarie prophets . and the like concei●s haue entred into the minds of sundrie witches , by the suggestion and perswasion of the deuill . to whome , when they haue wholly resigned their soules and bodies , they haue beene mooued to beleeue things impossible touching themselues , as that they haue indeed beene changed into other creatures , as catts , birds , mise , &c. the inquisitions of spaine & other countries , wherein these and such like things are recorded touching witches really metamorphosed into such creatures , cannot be true ; considering that it is not in the power of the deuill , thus to change substāces into other substāces . and those conuersions recorded by them , were onely satans illusions , wherewith the mindes of witches were possessed , and nothing else ; which though they were extraordinarie , ( as the rest of this kinde are ) yet they went not beyond the power of nature . the second sort of the deuills wonders , are reall workes , that is , such as are indeede that which they seeme and appeare to be . these , howsoeuer to men that knowe not the natures of things , nor the secret and hidden causes thereof , they may seeme very strange and admirable , yet they are no true miracles , because they are not aboue and beyond the power of nature . if it be here alleadged , that the deuils workes are not reall and true actions , because the holy ghost calleth them lying wonders , 2. thes. 2. 9. i answer , that they are called lying wonders , not in respect of the workes themselues , for they were workes truely done and effected ; but in regard of the deuills end and purpose in working thē , which is to lie vnto men , and by them to deceiue . the truth of which point will appeare in the viewe of some particular examples . first ▪ we read in the historie of iob , that satan brought downe fire from heauen , which burnt vp iobs sheep and seruants ; and caused a mightie winde to blowe downe the house vpon his children , as they were feasting , to destroy them . againe , he smot the bodie of iob with botches and boyles . all these were true & reall works , very strange & admirable , and yet no miracles , because they exceeded not the compasse of nature . for first , when he cast downe the fire from heauen , he did not create the fire of nothing , for that is a worke proper to god alone , but applied creature to creature , and therefore produced such a matter as was fit to make fire of . if it be demanded , how he is able to doe this ? we must remember , that his knowledge in naturall causes is great , and therefore he was not ignorant of the materiall cause of fire , which beeing throughly knowne and founde out , satan brought fire vnto it , and so putting fire to the matter of fire , he brought it downe by his power and agilitie from heauen , vpon the cattell and seruants of iob. againe , the winde which blewe downe the house , where his sonnes and daughters were eating and drinking , was not created by the deuill , but he knowing well the matter wherof winds are generated naturally , added matter to matter , and thence came the winde ; whereunto he ioynes himselfe , beeing a spirit of a swift and speedie nature , and so makes it , for his own purpose , the more violent and forcible . thirdly , he smote iobs bodie with sore boyles , from the crowne of his head to the sole of his foote . now this may seeme strange , that he should haue such power ouer mans body , as to cause such diseases to breed in it . therefore we are further to vnderstand , that his knowledge extendeth it selfe to the whole frame and disposition of mans bodie , whereby it comes to passe , that the causes of all diseases are well knowne vnto him , and he is not ignorant ho●e the humours in the bodie may be putrified , and what corrupt humours will breede such and such diseases , and by what meanes the aire it selfe may be infected : hereupon preparing his matter , and applying cause to cause , he practised vpon the bodie of iob , and filled him with grieuous sores . another example of satans reall workes is this . by reason of his great power and skill , he is able to appeare in the forme and shape of a man , and resemble any person or creature , and that not by deluding the senses , but by assuming to himselfe a true body . his power is not so large , as to create a bodie , or bring againe a ●oule into a bodie , yet by his dexteritie and skill in naturall causes he can worke wonderfully . for he is able , hauing gathered together fit matter , to ioyne member to member , and to make a true bodie , either after the likenes of man , or some other creature ; and hauing so done , to enter into it , to mooue and stirre it vp and downe , and therein visibly and sensibly to appeare vnto man ; which though it be a strange worke , and besides the ordinarie course of nature , yet it is not simply aboue the power thereof . for a third instance . the deuill is able to vtter a voice in plaine words and speach , answerable to mans vnderstanding in any language . not that he can take vnto himselfe beeing a spirit , an immeadiate power to speake or frame a voyce of nothing without meanes , but knowing the naturall and proper causes and meanes by which men doe speake , by them he frames in himselfe the voyce of a man , and plainely vtters the same in a knowne language . in this manner he abused the tongue and mouth of the serpent , when in plaine words he tempted eue to eate the forbidden fruit . now it is to be remembred here , that when the deuill speakes in a creature , it must be such a creature , as hath the instruments of speach , or such whereby speach may be framed and vttered , not otherwise : for it was neuer heard that he spake in a stocke or a stone , or any created entity , that had not the meanes and power of vttering a voice , at least in some sort ; it beeing a worke peculiar to the creator , to giue power of vtterance where it is not by creation . againe , when he frameth a voice in a creature , he doth it not by giuing immediate power to speake , for that he cannot doe , and the creature abused by him , remaineth in that regard , as it was before . but it beeing naturally fitted and disposed to vtter a voice , though not perfectly to speake as a man , he furthereth and helpeth nature in it , and addeth to the facultie thereof a present vse of words , by ordering and ruling the instruments to his intended purposes . and to conclude this point , looke what strange workes and wonders may be truely effected by the power of nature , ( though they be not ordinarily brought to passe in the course of nature ) those the deuill can do , & so farre forth as the power of nature will permit , he is able to worke true wonders , though for a false and euill ende . here a question is mooued by some , whether the deuil can change one creature into another , as a man or woman into a beast ? for some , notwithstanding the doctrine alreadie taught , are of opinion , that he can turne the bodies of witches into other creatures , as hares , cattes , and such like . ans. the transmuta●ion of the substance of one creature into another , as of a man into a beast of what kind soeuer , is a worke simply aboue the power of nature , and therefore cannot be done by the deuil , or any creature . for it is the proper worke of god alone , as i haue said , to create , to change or abolish nature . it is obiected , that such chāges haue beene made . for lots wi●e was turned into a pillar of salt , gen. 19. 26. ans. it is true , but that was done by the mightie power of god , neither can it be proued that any creature , angel , or other , was euer able to doe the like . but it is further said , that king nabuchadnezzar was turned in●o a beast , and did eate grasse with the beasts of the field , dan. 4. 30. ans. there is no such matter : his substance was not changed , so as his bodie became the bodie of a beast indeede , but his condicions onely were altered by the iudgement of god vpon his minde , whereby he was so farre forth bereaued of humane sense and vnderstanding . againe , for his behauiour and kinde of life , he became altogether bruitish for the time , and excepting onely his outward forme and shape , no part of humanitie could appeare in him : but that he retained his humane bodie still , it is euident by his owne words , vers . 31. when he saith , and mine vnderstanding was restored to me : which argueth plainly , that the hand of god was vpon him in some kind of madnesse and furie , and therefore that there was not a change of his bodie and substance , but a strange and fearefull alteration in his minde and outward behauiour . and though such a transmutation should be granted , yet it makes nothing for the purpose , considering it was the worke of god onely , and not of the deull . and thus we see what kind of wonders the deuil can bring to passe . the meditation of which point may teach vs tvvo things . first that the working of wonders is not a thing that will commend man vnto god , for the deuill himselfe , a wicked spirit , can worke them : and many shall alledge this in the day of iudgement , that they haue by the name of god cast out deuils , and done many great wo●ks , to whome notwithstanding the lord will say , i neuer knewe you ; depart from me yee workers of in●quitie , matth. 7. 22. 23. it behooueth vs rather to get vnto our selues the precious gifts of faith , repentance , and the feare of god , yea to go before others in a godly life and vpright conuers●tion , then to excell in effecting of strange workes . when the seauentie disciples came to our sauiour christ with ioy , and tolde him , that euen the deuills were subdued vnto them through his name , luk. 10. 17. he counsells them , not to reioyce in this , that wicked spirits were s●bdued vnto them , but rather , because their names were written in heauen , vers . 20. indeed to be able to worke a wonder , is an excellent gift of god , and may minister matter of reioycing , when it proceedeth from god : but seeing the deuill receiued this power by the gift of creation , our speciall ioy must not be therein , but rather in this , that we are the adopted sonnes of god , in which priuiledge the deuill hath no part with vs. and therefore the apostle , 1. cor. 13. making a comparison of the gifts of the spirit , as of speaking diuers tongues , of prophecying , and working miracles with loue ; in the end , wisheth men to labour for the best gifts , which are faith , hope , and loue , because by these we are made partakers of christ , on whom we ought to set our hearts , and in whome we are commanded ●lwaies to reioyce , phil. 4. 4. secondly , we learne from hence , not to beleeue or receiue a doctrine now or at any time , because it is confirmed by wonders . for the deuill himselfe is able to confirme his errours and idolatrous seruices by strange and extraordinarie signes , by which vsually he laboureth to auouch and verisie the grossest points of falshood in matter of religion . on the contrarie , we must not reiect or contemne a doctrine , because it is not thus confirmed . this was a maine fault in the iewes , who would not receiue the word preached by christ , vnlesse he shewed them a signe from heauen . indeed in the primitiue church it pleased god to confirme that doctrine which the apostles taught , by great signes and miracles , but now that gift is ceased , and the church hath no warrant to expect any further euidence of the religion it professeth and enioyeth by arguments of that kinde ; yea rather it hath cause to suspect a doctrine taught for the wonders sake , whereby men labour to auouch it . sect. v. the last clause in the description , is this ; so farre forth as god in iustice suffereth : which i adde , for two causes . first , ●o shew that god , for iust causes , permi●te●h the arts of magicke & witchcraft , and the practises thereof . now this he doth in his prouidence , either for the triall of his children , or for the punishment of the wicked . first therefore god permits these wicked arts in the church , to prooue whether his children wil steadfastly beleeue in him , and seeke vnto his word , or cleaue vnto the deuill , by seeking to his wicked instruments . this moses plainely forewarned the church of god of , in his time , deuter. 13. v. 1. if there arise among you a prophet , or a dreamer of dreames , and giue thee a signe or wonder , v. 2. and the signe and wonder which he hath told thee , come to passe , saying , let vs goe after other gods , which thou hast not knowne , and serue them , v. 3. thou shalt not hearken to the words of that prophet , &c. againe , god suffereth them for the punishment of vnbeleeuers and wicked men : for oftentimes god punisheth one sinne by an other , as the antecedent sinnes by the consequent . this paul plainely sheweth ( speaking of the daies of antichrist ) that because men receiued not the loue of the truth , therefore god would send vpon them strong illusions , that they should beleeue lies . and we may resolue our selues , that for this very cause , god suffereth the practises of witchcraft , to be so rise in these our daies , to punish the ingratitude of men , who haue the truth reuealed vnto them , and yet will not beleeue and obey the same , but tread it vnder their feete , that all they might be condemned which beleeued not the truth , but tooke pleasure in vnrighteousnesse . secondly , this last clause is added , to shewe that in the practises of sorcerie and witchcraft , the deuill can doe so much onely as god permitts him , and no more . doubtlesse , his malice reacheth further , and consequently his will and desire ; but god hath restrained his power , in the execution of his malitious poses , whereupon he cannot goe a whit further , then god giues him leaue and libertie to goe . the magicians of egypt did some wonders in shew like vnto the miracles wrought by moses and aaron , and that for a time , by changing a rodde into a serpent , and water into blood , and by bringing froggs through he sleight and power of the deuill ; but when it pleased god , to determine their practises , and giue them no further liber●ie , they could not doe that , which in likelihood was the meanest of all the rest , the turning of the dust of the land into lice , and themselues gaue the true reason thereof , ●aving , that this was the finger of god , exod. 8. 19. when the deuil● went out and became a false spirit in the mouth of all ahabs prophets , to intise him to goe to fall at ramoth g●le●d , he went not of his owne will ; but by the authoritie of god , who commanded him to goe ●●●entise ahab , and suffered him to preuaile , 1. king. 22. 20. ●nd the act was not the act of satan , but of god , whose instrument he was ; and therefore the holy ghost saith by mi●aiah , the lord-hath put a lying spirit in the mouth of all these thy prophets , and the lord hath appointed euill against thee , v. 23. hence also it was , that the deuills , beeing cast out of the man that had an vncleane spirit , asked leaue of christ to enter into the heard of swine , and could not enter in till he had permited them ; mark. 5. 12 , 13. and we read oftentimes in the gospel , that our sauiour cast out many deuills by his word onely , thereby shewing that he was absolute lord ouer them , and that without his permission ; they could doe nothing . and thus much touching the generall 〈◊〉 of this art. chap. ii. the ground of witchcraft , and of all the practises thereof . the ground of all the practises of witchcraft , is a league or couenant made betweene the witch and the deuill : wherein they doe mutually bind themselues each to other . if any shall thinke it strange , that man or woman should enter league with satan , their vtter enemie ; they are to know it for a most euident and certen truth , that may not be called into question . and yet to cleare the iudgement of any one in this point , i will set downe some reasons in way of proofe . first , the holy scripture doth intimate so much vnto vs in the 58. psal. v. 5. where , howsoeuer the cōmon translation runneth in other tearmes , yet the words are properly to be read thus ; which heareth not the voyce of the mutterer ioyning societies cunningly . and in them the psalmist layeth downe two points . first , the effect or worke of a charme , muttered by the inchanter ; namely , that it is able to stay the adder from s●inging those which shall lay hold on him , or touch him . secondly , the maine foundation of the charme ; societies or confederacies cunningly made , not betweene man and man , but ( as the words import ) betweene the inchanter and the deuill . the like we read , deuter. 18. 11. where the lord chargeth his people when they come into the land of canaan , that amongst other abominations of the heathen , they should beware least any were found amongst them , that ioyned societie , that is , entred into league and compact with wicked spirits . a second reason may be this : it is the practise of the deuill to offer to make a bargaine and couenant with man. thus he dealt with our sauiour christ , in the third temptation wherewith he assaulted him , promising to giue vnto him all the kingdomes of the earth , and the glorie of them , ( which he shewed him in a vision ) if christ for his part would fall downe and worshippe him . the offer was passed on the behalfe of satan , and now to make a perfect compact betweene them , there was nothing wanting but the free consent of our sauiour vnto the cōdition propounded . whereby it is manifest , that the deuill makes many couenants in the world , because he findeth men and women in the most places , fitted for his turne in this kind , who will not let to worship him for a farre lesse matter then a kingdome . and it is not to be doubted , that thousands in the world , had they been offered so faire as christ was , would haue beene as willing to haue yeelded vpon such conditions , as the deuill to haue offered . thirdly , the common confession of all witches and so●cerers , both before and since the comming of christ , doth yet more fully confirme the same . for they haue confessed with one consent , that the very ground-worke of all their practises in this wicked art , is their league with the deuill . and hence it appeareth , how and whereupon it is , that sorcerers and witches can bring to passe strange things by the helpe of satan ; which other men ordinarily can not doe ; namely , because they haue entred a league with him , whereby he hath bound himselfe to them , for the effecting of rare and extraordinarie workes , which others , not ioyned with him in the like confederacie , are not able either by his helpe , or any power or policie of their owne to bring to passe . hereupon it was , that the witch of endor shewed vnto saul the appearance of samuel , which neither saul himselfe , nor any in all his court could doe . there was no great vertue in the matter or frame of her words , for shee was ignorant and had no learning . by power she could not effect it , beeing a weake woman ; neither was it like that she had more cunning and pollicie then any of the learned iewes in those times had for such purposes . the main reason was , her league made with satan , by vertue whereof shee commanded him to appeare in the likenes of samuel , which neither saul nor any of his companie could doe , by vertue of such couenant , which they had not made . the ende why the deuill seeketh to make a league with men , may be this ; it is a point of his policie , not to be readie at euery mans command to doe for him what he would , except he be sure of his reward ; and no other meanes will serue his turne for taking assurance hereof , but this couenant . and why so ? that hereby he may testifie both his hatred of god , and his malice against man. for since the time that he was cast down from heauen , he hath hated god & his kingdome , and greatly maligned the happy estate of man , especially since the couenant of grace made with ou● first parents in paradise . for he thought to hau● brought vpon them by their fall , eternall and finall confusion , but perceiuing the contrarie by vertue of the couenant of grace ; then manifested , and seeing m●n by it to be in a better and surer estate then before , he much more maligned his estate , and beares the ranker hatred vnto god for that his mercie bestowed vpon him . now that he might shew forth this hatred and malice , he takes vpon him to imitate god , and to counterfeit his dealings with his church . as god therefore hath made a couenant with his people , so satan ioynes in league with the world , labouring to bind some men vnto him , that so if it were possible , he might drawe them from the couenant of god , and disgrace the same . againe , as god hath his word and sacraments , the seales of his couenant vnto beleeuers ; so the deuill hath his words and certaine outward signes to ratifie the same to his instruments , as namely , his figures , characters , gestures , and other satanicall ceremonies , for the confirmation of the truth of his league vnto them . yea further , as god in his couenant , requires saith of vs to the beleeuing of his promises : so the deuill in his compact , requires faith of his vassalls , to put their affiance in him , and relie on him for the doing of whatsoeuer he bindes himselfe to doe . lastly , as god heares them that call vpon him according to his will : so is satan readie at hand vpon the premisses , endeauouring to the vtmost of his power , ( when god permits him ) to bring to passe whatsoeuer he hath promised . and so much of the league in generall . more particularly , the league betweene the deuill and a witch , is twofold : either expressed and open , or secret and close . the expresse and manifest compact is so tearmed , because it is made by solemne words on both parties . and it is not so expressely set downe in scriptures , as in the writings of learned men , which haue recorded the confessions of witches , and they expresse it in this manner . first , the witch for his part , as a slaue of the deuill , binds himselfe vnto him by solemne vowe and promise to renounce the true god , his holy word , the couenant he made in baptisme , and his redemption by christ ; & withall to beleeue in the deuil , to expect & receiue aide and helpe from him , and at the end of his life , to giue him either bodie , or soule , or both : & for the ratifying hereof , he giues to the deuil for the present , either his owne hand-writing , or some part of his blood , as a pledge & earnest pennie to bind the bargaine . the deuill on the other side , for his part promiseth to be readie at his vassalls command , to appeare at any time in the likenesse of any creature , to consult with him , to aide and helpe him in any thing he shall take in hand , for the procuring of pleasures , honour , wealth , or preferment , to goe for him , to carrie him wheth●r he will , in a word , to doe for him , whatsoeuer he shall commande . many sufficient testimonies might he alleadged for the proofe hereof , but it is so manifest in daily experience , that it cannot well bee called into question . but yet if it seeme strange vnto any , that there should be such persons in the world , that make such fearefull couenāts with the deuill , let them consider but this one thing , and it will put them out of doubt . the nature of man is exceeding impatient in crosses , and outward afflictions are so tedious vnto mortall minds , and presse them with such a measure of griefe , that some could be contented with all their hearts to be out of the world , if thereby they may be released of such extremitie , and hereupon they care not what meanes they vse , what conditions they vndertake to ease and helpe themselues . the deuill finding men in these perplexities , is ready to take his advantage , and therefore perceiuing them now fitted for his purpose to worke vpon ; he insinuates and offers himselfe , to procure them ease and deliuerance , if they will vse such meanes , as he shall prescribe for that purpose : and to a naturall man there is no greater meane then this to make him ioyne societie with the deuill . he therefore , without any further doubting or deliberation , condescendes to satan , so as he may be based and releeued in these miseries . againe , we are to consider , that in these cases , the deuil getteth the greater hold of man , and mooues him to yeeld vnto his suggestions the rather , because that which he promiseth to doe for him is present and at his command , and therefore certaine ; whereas the thing to be performed on the behalfe of the partie himselfe , as the giuing of bodie and soule , &c. is to come sundry yeares after , and therefore in regard of the particular time , vncertaine . now the naturall man not regarding his future and finall estate , preferres the present commoditie before the losse and punishment that is to come a farre off , and thereby is perswaded to yeeld himselfe vnto satan . and by these and such like antecedents are many brought to make open league with the deuill . the secret and close league between the witch and satan is that , w●erein they mutually giue consent each to other , but yet without a sworne couenant conceiued in expresse words and conference . of this there be two degrees . first , whē a mā vseth superstitions 〈◊〉 of prayer , wherein he expressely requireth the helpe of the deuill , without any mention of sol●mine words or couenant going before . that this is a kind of compact it is plaine , because herein there is a mutuall vnder-hand consent between the partie and the deuill , though it be not manifest . for when a 〈…〉 to vse supersti●ous formes of inuocation , for helpe in time of need ; by the very vsing of them , his heart consenteth to satan , and he would gladly haue the thing effected . when therefore the deuill hath notice of them , and endeauo●●● to effect the thing prayed for , therein also he giues consent ; so as though there be no expresse words of compact outwardly framed on both parts , yet the concurrence of a mutuall consent for the bringing to passe of the same things , makes the couenant authentical . for according to the receiued rules of equitie and reason ; mutuall consent of partie with partie , is sufficient to make a bargaine , though there be no solemne course or forme of words to manifest the same to others . the second degree is , when a man vseth superstitious meanes to bring any thing to passe , which in his owne knowledge , haue no such vertue in thēselues to effect it , without the especiall operation of the deuill . superstitious meanes i call all those , which neither by order of creation , nor by the special appointment and blessing of god since , haue any vertue in them , to bring to passe that thing for which they are vsed . for example ; a charme , consisting of set words and syllables , both rude , barbarous , and vnknowne , vsed for the curing of some disease or paine , is a superstitious meanes ; because it hath no vertue in it selfe to cure , either by the gift of god in the creation , or by any speciall appointment afterward in his word , or otherwise . and therefore when this meane is vsed by man , which he knoweth hath no such vertue in it , for the effecting of that worke for which it was vsed , there is a secret league made with the deuill . yet here i adde this clause , in his owne knowledge , to put a difference betweene men , which vse superstitious meanes to bring some things to passe : for some there be , which when they vse them , know they be meerely superstitious , yea weake and impotent , hauing no vertue in themselues for the purpose whereto they are vsed ; as the repeating of certain forms of words ; the vsing of signes , characters , and figures , which in effect are meere charms , no whit effectuall in thēselues , but so farre forth as they serue for watchwords vnto satan , without whose ayde nothing is done by them . a plaine argument that the vser hereof hath in his heart secretly indented with satan , for the accomplishment of his intended workes . a second sort there is , which vseth them for some speciall end , beeing perswaded that there is vertue in the meanes themselues to bring the thing to passe , and yet not knowing that either they be superstitious , or haue their efficacie by the power and worke of the deuill . such persons haue made as yet no league with satan , but they are in the high vvay thereunto . and this course is a fit preparation to cause them to ioyne vvith him in couenant . i shew it by an example . a man is fallen into some extemitie , and findes himselfe bewitched ; his paine is great , and he desires with all his heart to be cured and deliuered . hereupon he sendeth for the suspected witch ; beeing come , he offers to scratch him or her , thinking by this means to be cured of the witchcraft . his reason is no other , then a strong persvvasion , that there is simply vertue in his scratching to cure him , and discouer the witch , not once suspecting that the helpe commeth by the power of the deuill , but from the action it selfe . this doing , he may be healed : but the truth is , he sinneth and breakes gods commandement . for the vsing of these meanes is plaine witchcraft , as aftervvard vve shall see . and yet for all this , the partie cannot be saide in present to haue made a league vvith satan , because he thought , that though he yeelded to the vse of superstitious meanes for his curing , yet there had beene in the saide meanes a vertue of h●ling , vvithout any helpe or vvorke of the deuill . chap. iii. of the kinds of witchcraft , and first of divination . witchcraft is of tvvo sorts ; divining , or working . for the whole nature of this art , consisteth either in matter of diuination and coniecture , or in matter of practise . and in both these it is to be remembred , that nothing can be effected , vnlesse the partie haue made a league with the deuill , expresse or secret , or at the least , a prepa●ation thereunto , by a false and erroneous opinion of the meanes . sect. i. diuination is a part of witchcraft , whereby men reueale strange things , either past , prese●● , or to come , by the assistance of the deuill . if it be here demanded , how the deuill beeing a creature , should be able to manifest and bring to light things past , or to foretell things to come ; i answer , first generally , that satan in this particular worke , transformes himselfe into ●n angel of light , & takes vpon him the exercise of these things in an ambitious ( though false ) imitation of diuine reuelations and predictions , made and vsed by god in the times of the prophets & apostles . and this he doth ( as much is in him lieth ) to obscure the glorie of god , and to make himselfe great in the opinion of ignorant and vnbeleeuing persons . againe , though satan be but a creature , yet there be sundrie waies whereby he is able to diuine . first , by the scriptures of the old & new testament , wherein are set downe sundrie prophecies concerning things to come . in the old testament are recorded many prophecies concerning the state of gods church , from the first age of the world , till the comming of christ. in the new testament likewise are recorded others , touching the selfe same thing , from the cōming of christ in the latter daies , to the ende of the world . now the deuill beeing acquainted with the historie of the bible , and hauing attained vnto a greater light of knowledge in the prophecies therein cōtained , then any man hath ; by stealing diuinations out of them , he is able to tell of many strange things , that may in time fall out in the world , and answerably may shew them ere they come to passe . for example : alexander the great before he made warre with darius king of persia , consulted with the oracle , that is , with the deuill , touching the euent and issue of his enterprise . the oracle answered him thus ; alexander shall be a conquerour ; vpon the prediction of the oracle , alexander wages warre with darius , and inuades asia , and hauing conquered him , translated the empire from persia to greece , according as the oracle had said . now if question bee made , how the deuill knewe the euent of this warre , and consequently made it knowne to alexander ? the answer is , by the helpe of a prophecie in the old testament ; for this thing was particularly set downe before hand by the prophet daniel , dan. 11. 3. where he saith ; that a mightie king sh●ll stand vp , and shal rule with great dominion , and doe according to his pleasure , and this was alexander the great . satan therefore knowing the secret meaning of the angels wordes vnto daniel , framed out of them a true and direct answer , whereas he was not able of himselfe to de●ine certainly of the euent of things to come in particular . the second meanes , whereby the deuill is furnished for his purpose , is his owne exquisite knowledge of all naturall things ; as of the influences of the starres , the constitutions of men and other creatures , the kinds , vertues , and operations of plants , rootes , hearbs , stones , &c. which knowledge of his , goeth many degrees beyond the skill of all men , yea euen of those that are most excellent in this kind , as philosophers , and physicians . no marueile therefore , though out of his experience in these and such like , he is able aforehand to giue a likely gesse at the issues and euents of things , which are to him so manifestly apparent in their causes . a third helpe and furtherance in this point , is his presence in the most places : for some deuills are present at all assemblies and meetings , and thereby are acquainted with the consultations and conferences both of princes & people ; whereby knowing the drift and purpose of mens minds , when the same is manifested in their speaches and deliberations , they are the fitter to foretell many things , which men ordinarily cannot doe . and hence it is apparent , how witches may know what is done in other countries , and whether one nation intends warre against an other , namely , by satans suggestion , who was present at the consultation , and so knew it , and reuealed it vnto them . but how then comes it to passe , that the consultations and actions of gods church and children , are not disclosed to their enemies ? euen by the vnspeakeable mercie and goodnesse of god , who though for speciall causes sometimes , he suffers satan by this meanes to bring things to light , yet he hath restrained this his libertie , and subiected it vnto his owne will , so as he keepes him out of such meetings , or compels him to conceale ; whereas otherwise his malice is so great , tha● not a word could be spoken , but it should be carried abroad to the hurt & disturbance both of churches and common-wealths . the fourth way , is by putting into mens mindes wicked purposes and couns●ls ; for after the league once made he laboureth with them by suggestions and where god giues him 〈◊〉 , he neuer ceaseth perswading , till he hath brought his enterprise to passe . hauing therefore : first brought into the minde of man , a resolution to doe some euill , he goes and reueales it to the witch , and by force of perswasion vpon the partie tempted , he frames the action intended to the time foretold , and so finally deludes the witch his owne instrument , foretelling nothing , but what himselfe hath compassed and set about . the fift helpe , is the agilitie of satans nature , whereby he is able speedily to conuay himselfe from place to place , yea to passe through the whole world in a short ●ime . for god hath made him by nature a spirit , who by the gift of his creation , hath attained the benefit of swiftnes , not onely in dispatching his affairs , but also in the cariage of his person with great expedition for the present accomplishment of his owne desires . lastly , god doth often vse satan as his instrument , for the effecting of his intended workes , and the executing of his iudgements vpon men ; and in those cases manifesteth vnto him , the place where , the time when , and the manner how such a thing should be done . now all such things as god wil haue effected by the deuill , he may fortell before they come to passe , because he knowes them before hand by reuelation and assignment from god. thus by the witch of endor he foretolde to saul the time of his death and of his sonnes , and the ruine of his kingdome , saying , to morow shalt thou and thy sonnes be with me , and the lord shall giue the hoste of israel into the hands of the philisti●s ; which particular euent , and circumstances appertaining , he did truely define ; not of himselfe , but because god hath drawn away his good spirit from saul , and had deliuered him to be guided by the deuill , whome he also appointed as a meanes ; and vsed as an instrument to worke his ouerthrowe . the scripture indeede maketh not particular mention of the time of sauls death , it onely recordeth the manner thereof , and that which followed vpon his death ; the translating of the kingdome to his neighbour dauid after him ; and yet because god vsed satan as an instrument to bring this to passe , hereupon he was able to foretel the particular time , when the will of god should be wrought vpon him . and these be the ordinarie meanes and helpes whereby the deuill may knowe and declare strange thinges , whether past , present , or to come . neither may this seeme strange , that satan by such meanes should attaine vnto such knowledge , for euen men by their owne obseruations may giue probable coniectures of the state and condition of sundrie things to come . thus we read , that some by obseruation haue found out probably , and foretold the periods of famille● and kingdomes . for example , that the time and continuance of kingdomes is ordinarily determined at 500. yeares , or not much aboue ; and that great families haue not gone beyond the sixt and seauenth generation . and as for speciall and priuate things , the world so runnes ( as it vvere ) in a circle , that if a man should but ordinarily obserue the course of things , either in the vveather , or in the bodies of men , or othervvise , he might easily foretell before hand vvhat would come after . and by these and such like instances of experiences , men haue gessed at the alterations and changes of estates , and things in particular . novv if men vvhich be but of short continuance , and of a shallovv reach in comparison , are able to doe such things , hovv much more easily may the deuill , hauing so great a measure of knovvledge and experience , and beeing of so long continuance , hauing also marked the course of all estates , be able to foretell many things vvhich are to come to passe ? specially considering vvhat the wise man hath set downe to this purpose , that that which hath beene , shall be ; and that which hath beene done , shall be done ; and there is no new thing vnder the sunne , eccl. 1. 9. if it be here alledged , that diuination is a prerogatiue of god himselfe , and a part of his glorie incōmunicable to any creature , isa. 41. 23. i answer , things to come must be considered two waies ; either in themselues , or in their causes and signes , which either go with them , or before them . to foretell things to come , as they are in themselues , without respect vnto their signes or causes , is a propertie belonging to god onely ; and the deuill doth it not by any direct and immediate knowledge of things simply considered in themselues , but onely as they are present in their signes or causes . again , god foretelleth things to come certainely , without the helpe of any creature , or other meanes out of himselfe ; but the predictions of satan are onely probable and coniecturall : and when he foretelleth any thing certainely , it is by some reuelation from god , as the death of saul ; or by the scripture , as alexanders victory : or by some speciall charge committed vnto him , for the execution of gods will vpon some particular places or persons , as before hath beene shewed . thus much for the causes of diuination . now followe the parts and branches thereof . diuination is of two sorts ; either in and by meanes , or without meanes . diuination by meanes , is likewise of two sorts ; either by such as are the true creatures of god ; or those which are meerly counterfeit & forged . sect. ii. diuination by the true creatures of god , is distinguished according to the number of the creatures , into fiue distinct kinds , whereof foure are mentioned in the scriptures . § 1. the first , is by the flying and noise of birds . sorcerers among the heathen , vsed to obserue foules in their flight ; for example , whether they did flie on the right hand , or on the left ; aboue them , or below by them ; whether crosse and ouerthwart , or directly against them . in like manner they obserued the noise & sound of the foule . and both these waies , sometimes by the noyse , and sometimes by the flight , they diuined of things to come , both publike and priuate , of good and bad successe in mans affaires ; of the state of kingdomes , townes , families and particular persons . now this kind of diuination is condemned by moses , deut. 18. 10. let none be found among you that i● a — diuiner of diuinations : that is , ( as some intepret it ) a marker of the flying of foules : or a charmer , or a consulter with spirits , or a soothsayer ; that is , such a one as by obseruing the flying and noise of fowles , takes vpon him to foretell good or bad successe . § 2. the second kind of creatures vsed for diuinatiō , are the intralls of beasts , of which mention is made ezek. 21. 21. where nabuchadnezzar being to make warre both with the iewes and the ammonites , and doubting in the way which enterprise to vndertake first , he offers a sacrifice to the idol gods , and opening the bellie of the sacrifice , looks vpon the liuer , and by the signes therein found , he iudgeth what should be the issue of the warre . which thing nabuchadnezzar did according to the vsuall practise of the heathen , who when they were to make warre , or to attempt any businesse of importance , were wont to offer sacrifice to their gods , and to prie into the intralls of the beast sacrificed : for example , the heart , stomake , splene , kidneies , but specially the liuer , and by certaine signes appearing in those parts , the deuill was wont to reueale vn-them what should be the successe of their affaires they had in hand . it were easie to exemplifie both these sorts of diuination by sundrie particulars out of heathen writers , but seeing the scripture hath manifested that there are such , and experience shewes the same , i will forbeare that labour , and proceede . but here it is demanded , why both these kindes of diuination should be condemned in scripture , considering they had so great applause among the heathen ? i answer , because the flying of birds , and the disposition of the inward parts of creatures , are no true signes either of good or bad successe . for that which is a true signe of a future euent , must haue the vertue and power whereby it signifieth , from god himselfe , either by creation in the beginning , or by his speciall ordinance and appointment afterward . now it cannot be shewed , that god in the creation infused any such vertue into the natures and motions of these creatures , whereby they might signifie such things ; neither is there any apparent testimonie in the whole booke of the scriptures , whereby it may be proued , that since the creation , they were appointed by god , to serue such vses and endes . and therefore howsoeuer they were esteemed of the heathen , yet the word of god hath iustly censured them , as no true and proper causes of diuination sanctified by god , but meerely diabolicall . it is alleadged , that ioseph diuined by his cuppe , as may appeare both by his stewards speech , as also by his owne , gen. 44. 5. & 15. and yet that cuppe receiued no power from god , either the one way or the other , to be a cause or meane of diuination . the answer anciently and commonly made is this , that iosephs steward spake not as the thing was indeede , but as the common receiued opinion was among the egyptians , who esteemed ioseph to be a man of great skill and wisdome , able by sundrie meanes to diuine and prophesie . to this i adde a second answer , that the steward spake not as he thought , but his purpose was in those words , to cōceale the knowledge of ioseph his master from his brethren , that thereby they might not discerne who he was , but take him to be an egyptian . thirdly , the words may not vnfitly admit this interpretation , as if the steward had said , know ye not that this cuppe which i finde in the sackes mouth of your yongest brother , is that whereby my master will easily prooue what manner of men you are ? this answer is also auncient , and may well be receiued . it is further obiected , that our sauiour christ by his speech vnto the pharisies , seemeth to approoue of diuining by creatures , as by winds , and by clouds ; when you see a cloud ( saith he ) rising out of the west , straight way you say , a showre commeth , and so it is : and when you see the south wind blow , ye say , that it will be hoate , and it commeth to passe , luk. 12. 54 , 55. ans. there be some kinds of predictions that are and may be lawfully vsed , because they are naturall , of which sort are those that are made by physicians , mariners , and husbandmen , touching the particular alterations and dispositions of the weather ; and these beeing agreeable to that order which god hath set in nature from the beginning ; by them a man may probably gather the state of the weather , whether it will be faire or foule ; and of these naturall signs our sauiour christ speaketh , not of diabolicall , which haue no warrant , either from the common course of nature created , or by any speciall appointment from god. so that whatsoeuer can be said in their defence , this yet remaineth certaine , that the slying and noise of birds , and the state of the intralls of beasts , are no true signes ordained by god , but inuented by the deuill and his instruments , and therefore all diuination by them is iustly condemned , as wicked and deuillish . whence it appeareth , what iudgement may be giuen of those common signes of diuination , which are obserued in the world , specially of the more ignorant sort . for example : a man finds a piece of yron , he presently conceiueth a prediction of some good lucke vnto himselfe that day . if he light on a peice of siluer , then he stands contrarily affected , imagining some euill will befall him . againe , when a man is taking his iourney , if a hare crosse him in the way , all is not well , his iourney shall not be prosperous , it presageth some mischiefe towards him . let his cares tingle or burne , he is perswaded he hath enemies abroad , and that some man either then doth , or presently will speake ill of him . if the salt fall towards a man at the table , it portendeth ( in common conceit ) some ill newes . when a rauen stands vpon some high place , looke what way he turnes himselfe and cries , thence , as some thinke , shall shortly come a dead corps ; albeit this sometime may be true by reason of the sharpe sense of smelling in the raven . these and sundrie other of the like sort , are meerely superstitious . for the truth is , they haue no vertue in themselues to foreshewe any thing that is to come , either in nature , or by gods ordinance . therefore whatsoeuer diuination is made by them , must needes be fetched from satanicall illusion . and though we cannot say they be soothsayings , or tearme the vsers and fauourers of them soothsayers , yet we may safely referre them to this kinde of diuining , beeing such as no christian may warrantably vse , though some of them be not so grosse and palpable , as those that are condemned in the scriptures . § 3. the third kind of creatures vsed to diuine by , are the starres . diuination by starres , ●s commonly called iudiical astrologie ; of which we may read , deu. 18. 10. 11. where the holy ghost doth of purpose reckon vp all those kinds of deuillish arts , whereby men haue dealings and societie with satan , either in divining or practising ▪ among which , this is the second . the word there vsed * may carrie a double sense . for it signifieth either him that obserueth times , vnder which acception astrologie is comprehended , or him that obserueth the clouds . and howsoeuer the best learned interpreters doe dissent about the notation of it , yet all agree in this , that this profession of diuining by the starres , is there condemned : and that it is to be numbred among the rest expressed in the prohibition , may further appeare by other places of scripture , as in isa. 47. 13. 14. where the lord threatneth the same iudgements against diuiners by the starre● , that he doth against soothsaiers and magicians . againe , in dan. 2. 2. inchaunters , astrologians , and sorcerers are ioyned together , as beeing all sent for about the same busines , v●z . to expound the kings dreame . nowe if the lord himselfe haue allotted the same punishment to the astrologer , which he hath to the soothsaier & magician , and account them all one ; it is manifest , that diuining by the starres ought to be held as a superstitious kind of diuination . here if it be thought strange , that predictions by so excellent creatures as the starres be , should carrie both the name and nature of diabolicall practises , which can be done by none but such as are in league with satan : i answer , the reasons hereof are these : first , it must be considered , that the drift and scope of this art , is to foretell the particular euents of things contingent , as the alteration of the states of kingdomes , the deaths of princes , good or badde successe of mens particular affaires , from the houre of their birth , to the day of their death . and from this all men may iudge , what the art it selfe is . for the foretelling of things to come , which in their owne nature are contingent , and in regard of vs casuall ( i say not in regard of god , to whome all things are certenly knowne ) is a propertie peculiar to god alone , and not within the power of any creature , man , or angel. a point that is plainely taught by the prophet esai , from the 4. chap. of his prophesie , to the 48. the scope whereof is to prooue , that it is a prerogatiue appointed to the deitie , and not communicable to the creature , to foreshew the euēt of things to come , which in our vnderstanding and reach , may either be , or ▪ not be ; and which when they are , may be thus or otherwaies . it remaines therefore , that diuinations of this kind , taking from god his right , and robbing him of his honour , are iustly censured of impietie , & are in themselues wicked and abominable . it is alleadged , that starres in the heauens , are the causes of many things happening in the world , and therefore to practise by them in this manner , deserueth no such imputation . ans ▪ it cannot be denied that they are causes of some things , but i demand , what causes ? not particular of particular euents● but generall and common , that worke alike vpon all things : and no man can diuine of a particular euent , by a generall cause , vnlesse he also know the particular causes subordinate to the generall , and the particular dispositions and operations of them . for example , let twentie or thirtie egges of sundrie kinds of birds be taken , and set vnder one and the same henne to be hatched ; it is not possible for any man , onely vpon the bare consideration of the heate of the hen , which is the generall cause of hatching the egges , to set downe certainely what kind of bird each egge will bring forth , vnlesse he know what the egges were particularly . for a generall and common cause , doth not immediately produce a particular effect , but onely mooueth and helpeth the particular , immediate , and subordinate causes . therefore the heat of the henne doth not make one egge to send forth a henne-chicken , another egge a ducke , a third a swanne , &c. but onely helpeth it forward by sitting and crouching vpon them . in like manner the starres are generall causes of naturall things , as the heat of the hen is of the hatching of the egges , and by them no man can rightly define of particular euents , and therefore diuination by the slarres , whereby are fore-told particular contingent euents , in kingdomes , families , or particular persons , is but a forged skill , that hath no ground in nature from the vertue of the starres , for any such purpose . a second reason may be this ; all the rules and precepts of astrologie , set downe by the most learned among the chaldeans , egyptians , and other astrologers , are nothing els but meer dotages and fictions of the braine of man : for the rules and conclusions of all good and lawfull arts , haue their ground in experience , and are framed by obseruation , whereupon they are called axioms , or positions of arte , so generally and vndoubtedly true , that they can not deceiue : but these rules are of a contrarie nature , hauing no foundation in experience at all ; for if they had , this must needes follow , that the position of the heauens , and the course of all the stars , must needs continue one and the same ; for the principles of art ought to be immutable : but neither the position of the heauens , nor the course of all the starrs , is alway one and the same . againe , he that would make sound rules of art by obseruation , must know the particular estate of all things he obserueth : but no man knoweth the particular estate of all the starres , and consequently none can gather sound rules of arte by them . thirdly , no man knoweth or seeth all the starres , and though they might be all discerned , yet the particular vertues of those which are seene , can not be knowne , because their influences in the aire , and vpon the earth , are confused ; and therefore by obseruation of them , no rules can be made , whereby to iudge of particular euents to come that be contingent . but experience teacheth ( may some say ) that if a man addicted to this course shall practise the rules of astrologie , it will fall out that the most things he foretelleth shall be true , and come to passe accordingly : which beeing verified in experience , it should seeme , that these principles are not vncerten : for how is it possible that vpō false grounds , should proceede true predictions ? to this obiection , learned diuines haue framed answer thus . that in this there is a secret magicke at the least , if not an open league with satan . for looke what is wanting to the effect of the starrs , the deuill maketh supply of it by his owne knowledge in things that are to come to passe . and this is the iudgement of them that haue knowne this arte , which was also receiued for true in the daies of the apostles . the third reason . the man that repaireth to the astrologian vpō the particular case for his helpe and counsell , must beleeue that he can and will doe for him ; otherwise , if he come doubting of his ability , or in way of tempting him , he can not helpe him . now in common vnderstanding , if the diuiner brings the thing to passe , here must needes be more then arte. for he that is master of a lawfull arte , can worke by his rules , whether a man beleeue that he can or no ; yea though all the men in the world should doubt , his rules would be effectuall . the arte therefore it selfe is the old superstitious arte of the chaldeans , which they beeing idolaters , first ferched from the deuill , and his oracles : yea , the practise thereof is nothing but superstitious sorcerie , and the vndertakers no better then sorcerers . if any man doubt hereof , their writings are sufficient testimonies , and they thēselues auouch it . for it is a rule and maxime among them in all kind o● sorcerie , that the learner must come credulous , and not doubting , or to tempt ; otherwise no answer can be giuen . but notwithstanding all these reasons alleadged for the proofe of this point , sundrie things are opposed to the contrarie . for first , it is saide that the sunne , moone , and starres were created for signes , gen. 1. 14. and therefore that it is lawfull to diuine by them , seeing that in so doing , we doe but vse them to the ende for which god made them . ans. the reason is of no force . the starres indeede by this ordinance doe serue for signes , but of what ? not of all things , but ( as the text plainly sheweth ) of daies , weekes , months , and yeare● ; yea , of the seasons of the yeare ; as of spring , summer , autumne , and winter ; yea further , of the alterations of the weather in generall ; but all this maketh nothing to ratifie diuination of particular euents in things cōtingent , which are to fal out in the state of kingdomes , families , and persons : for they are not causes , but signes , and that of some generall things onely , not of particular . againe , it is said , that moses & daniel , two famous prophets , are commended for their skill in this art : for of moses it is saide , act. 7. 22. that he was learned in all the wisedome of the egyptians : and daniel , in all the wisdome of the chaldeans , dan. 1. 17. 20. and we know , that the egyptians and chaldeans were the masters of diuination , and eminent aboue all others in matter of astrologie . ans. 1. it cannot be prooued out of those places , that moses or daniel were trained vp in this art : and though it should be granted they were , yet it follows not , that they were practisers of it . at least continually . for albeit , beeing children and of tender yeares in the courts of pharaoh and nebuchadnetsar , they had beene trained vp by their gouernours in this knowledge , it may not thence be concluded , that they finally submitted themselues to the practise thereof ; considering that a man may learne that when he is yong , which afterward vpon better iudgement and consideration , he may vtterly disclame . and so we are to thinke of them , that after god had called them , they did for euer lay aside all such wicked and deuillish practises , forbidden by god , and yet in vse among the egyptians and chaldeans . thirdly , it is obiected ; the starres are admirable creatures of god , and the causes of many straunge effects in the aire , in the waters , and vpon the earth also , in bodies of men and beasts : it may seeme therefore not vnlawfull to diuine by them . ans. we graunt that the s●arres , and especially the sunne and moone , haue great vertue and force vpon the creatures that are below ; partly by their light , and partly by their heat ; but hence it will not follow , that they are , or may be lawfully vsed for diuination : for whereas it hath beene shewed , that the grounds of all good arts are gathered by obseruation and experience , it is not possible for any man , truly and certenly , to obserue all particular euents brought forth by the starres , whereupon hee might ground his rules . and for proofe hereof ; suppose there were a heape of all kinds of hearbs growing vpon the earth gathered together , which should be all strained into one vessell , and the liquour brought to the most skilfull physitian that is , or euer was ; can we thinke him able by tasting or smelling thereof , to distinguish the vertues of the hearbs , and to say which is which ? to doe this when all were seuered each from other , is a hard matter , yet possible , considering they haue their seuerall natures and operations : but in this confused mixture to discerne the seueralls , is a thing passing the skill of man. the like may be said of the particular vertue of euery star ; for they all haue their operation in the bodies of men , and other creatures ; but their vertues beeing all mixed together in the subiect whereon they worke , can no more be knowne distinctly , then the vertues of a masse of hearbs of infinite sorts beaten together . for this is an vndoubted truth in nature : that the vertues of celestiall bodies in their operations , are mingled with the qualities of the elements in the inferiour bodies , & the vertues of them all doe so concurre , that neither the heate or light of the starres , nor the vertue of ●he elements , can be seuered one from another . and therefore though there be notable vertue in the starres , vet in regard of the mixture thereof in their operation , no man is able to say by obseruation , that this is the vertue of this starre , and this of that . the seauen planets beeing more notable , then the other lights of the heauen , specially the sunne and the moone , haue their operations and effects plainely and perfectly knowne : as for the other , there was neuer any man that could either feele their heate , or certenly determine of any thing by them . there being th● some stars , whose vertues are vnknowne , how can their operations and effects be discerned in particular ? therefore no rules can be made by obseruation of the vertues of the starres in their operations , whereupon we may foretell particular euents of things contingent , either concerning mens persons , families , or kingdomes . a fourth reason . all starres haue their worke in the qualities of heate , light , cold , moisture , and drinesse , as for the secret influences which men dreame of , comming from them besides the saide qualities , they are but forged fancies . the scripture neuer mentioneth any such , neither can it be prooued , that the sunne hath any efficacie vpon inferiour bodies , but by light and heate ; which because they are mixt with other qualiti●s , they affo●rd no matter of prediction touching particular euents . for ●hat though the celestiall bodies doe ●●use in the terrestriall , heate and cold , drought and moisture ? doth it therfore follow , that these effects doe declare before hand the constitution of mans bodie ? the disposition of mens minds ? the affections of mens hearts ? or finally ▪ what successe they shall haue in their affaires , touching wealth , honour , and religion ? hence i conclude , that diuining by them in this sort , is meere superstition , and a kinde of sorcerie : for which cause in scripture astrologians are iustly numbred among sorcerers . now that which hath beene saide touching this point , may serue for speciall vse . and first , it giues a caueat to all students , that they haue care to spend their time and wits better , then in the studie of iudiciall astrologie ; and rather imploy themselues in the searching out of such things , as may most serue for the glorie of god , and the good of his church . it is the subtiltie of satan to draw men into such meditations , and to make this studie so pleasant , that it can hardely be left , when it is once begun ▪ but let them take heede betime . for assuredly these vaine and superstitious practises , are not the builders and furtherers , but the hinderers and destroyers of religion , and the feare of god. againe , this must admonish them which suffer any losses , not to seeke for helpe or remedie at the hands of astrologers , commonly called figure casters , for their directions in the recouerie of thing● lost or stollen , commeth not by the helpe of any lawfull art , but from the worke of the deuill , reuealing the same vnto them . and be●ter it were to loose a thing finally , and by faith to expect till god make supplie another way , then in this manner to recouer it again : yea , the curse of god hangeth ouer the head of him , that to helpe himselfe vseth diabolicall meanes . for put the case 〈◊〉 thing lost of great value , be againe restored by the helpe of satan : yet god in his iustice , for the vse of these vnlawful meanes , ma● take from the consulter twice as much ; or at least his grace , and so giue him vnto a reprobate sense , to beleeue the deuill to his vetter perdition . thirdly , it serueth to admonish vs of some other vanities that accompanie astrologie ▪ specially of two . the first , is the obseruation of the signe in mans bodie ; wherein not onely the ignorant sort , but men of knowledge doe far●e ouershoot themselues , superstitiously holding , that the signe is specially to be marked . an opinion in it selfe fantasticall and vaine , not grounded in nature , but borrowed from astrologie . for the astrologians for better expressing and establishing thereof , haue deuised newe spheres in the heauens , more then indeede there be , to wit , the ninth and the tenth ; and in the tenth , commonly called the first mooueable , haue placed an imaginarie sphere , which they tearme the zodiacke , and in the zodiack twelue signes , aries , taurus , gemini , and the rest , which they imagine to haue power ouer the twelue parts of mans bodie : as aries , the head and face , taurus necke and throat , &c. but these are onely twelue imaginarie signes : for in the heauens there is no such matter as a ramme , a bull , &c. and how can it stand with reason , that in a firmament fained by poets and philosophers , a forged signe , which indeede is nothing , should haue any power or operation in the bodies of men ? again , the very order of the gouernment of these signes in mans bodie , is fond and without shew of reason . for according to this platforme , when the moone commeth into the first signe , aries , shee ruleth in the head ; & when shee commeth into the second signe , taurus , in the necke ; and so descends downe from part to part , in some part ruling two , in some three daies , &c. where obserue , that the moone is made then to rule in the cold and moist parts , when shee is in hoate and drie signes : when as in reason , a more consonant order were this ; that when the moone were in hoate and drie signes , as aries , leo , and sagittarius , shee should rule in hoat and drie parts of the bodie ; and when shee is in colde and moist signes , shee should rule in the colde and moist parts of the bodies ; and so still gouerne those parts , which in temperature come nearest to the nature of the signes wherein the moone is . besides this , some learned physitians haue vpon experience confessed , that the obseruation of the signe , is nothing materiall , and that there is no danger in it , for gelding of cattell , or letting of blood . indeede it preuailes oftentimes by an old conceit and strong imagination , of some vnlettered persons , who thinke it to be of force and efficacie for restoring and curing : and yet the vanitie of this conceit , appeares in the common practise of men , who commonly vpon s. stevens day vse to let blood , be the signe where it will ; though it be in the place where the veine is opened . but the truth is , the signe in it owne nature , is neither way auaileable , beeing but a fancie , grounded vpon supposed premisses , and therefore ought to be reiected , as a meere vanitie . the second thing belonging to astrologie , which ought to be eschewed , is the choice and obseruation of daies . curious diuiners doe set apart certaine dayes , whereof some are ( as they say ) luckie , some vnluckie . and these they appoint to be obserued for the beginning of ordinary works & businesses ; as to take a iourney ; to beginne to lay the foundation of a building , to plant a garden , to weane a child , to put on new apparell , to flit into a new house , to trafficke into other countries , to goe about a suite to a prince , or some great man , to hunt and vse exercises , to pare the nayles , to cut the haire ; in a word , to attempt any thing in purpose or action , which is not done euery day . the effect and force of these daies , is not grounded either in arte or in nature , but onely in superstitious conceit and diabolicall confidence , vpon a wicked custome , borrowed from the practise of diuiners : and the daunger of such confident conceits is this ; that the deuill by them takes the vantage of fantasticall persons , and brings them further into league and acquaintance with himselfe , vnlesse they leaue them . and all such persons as make difference of daies for this or that purpose , are in expresse words plainly condemned , deut. 18. 10 , 11. § 4. the fourth kind of diuination by true meanes , is the prediction of things to come by dreames . in the old testament we read tha● sorcerers and false prophets vsed to foretell strange euents , by reuelations which they had in their dreames . such diuiners were among the iewes : and for that cause the people of god were expressely forbidden to harken vnto dreamers of dreames , deut. 13. 3. and the lord himselfe by the prophet ieremie , taxeth the false prophets , who broached false doctrine in his name by this deuillish meanes , saying , i haue dreamed , i haue dreamed , ier. 23. 25. yet here it is to be remembred , that foretelling of future things by dreames , is not simply to be condemned , but onely in part . for of dreames there be three sorts , diuine , naturall , and diabolicall . diuine , are ▪ those which come from god : naturall , which proceede from a mans owne nature , and arise from the qualitie and constitution of the bodie : diabolicall , which are caused by the suggestion of the deuill . touching diuine dreames : that there are , or at least haue beene such , it is euident . for these be the words of god , numb . 12. 6. if there be a prophet of the lord among you , i will be knowne vnto him by a vision , and will speake vnto him by a dreame . and iob saith , that god speaketh in dreames and visions of the night , when sleepe falleth vpon men , and they sleepe vpon their beds , iob. 33. 15. now these diuine dreames were caused in men , either immediately by god himselfe , as the former places shew ; or by meanes of some good angel. in this latter kind was ioseph of●en admonished in dreames what to doe , by the ministerie of an angel ; as matth. 1. 20. and chap. 2. 13. 19. and diuining by such dreames , is not condemned ▪ for by them the most worthie prophets of god haue reueiled gods will in many things to his church . thus ioseph by dreame had notice giuen him of his owne aduancement , gen. 37. 7. 9. and by pharaohs dreames which were sent from god , he also foretold the state of the kingdome of egypt , touching prouision for seauen years dearth , gen. 41. 25. by the same meanes the prophet daniel prophesied of the flourishing & fading of the chiefe monarchies of the world , from his time to the comming of christ , dan. 9. &c. these therefore beeing one of the extraordinary means , whereby god hath manifested his will vnto man in times past , more or lesse ; diuination by them is not to be censured as vnlawfull , but rather to be honoured and esteemed , as the ordinance of god. for the second sort which be naturall , arising either from the thoughts of the mind , or the affections of the heart , or the constitution of the bodie : as they are ordinarie in all mē , in some more , in some lesse : so they vary according to the diuersitie of mens thoughts , affections , and constitutions : and by them a man may probably coniecture of sundrie things concerning the state and disposition , partly of his bodie , and partly of his minde . as first he may gesse in likelihood , what is his constitution , as the learned in all ages , doe constantly auouch . for when his mind in dreaming runnes vpon warrs , and contentions , fire , and such like , it argueth his complexion is cholerick . when he dreames of waters and 〈◊〉 , it betokeneth abundance of phlegme . when his phantasie conceiueth heauie and dolefull things , full of griefe , feare , and horrour , it bewraieth a melancholike constitution . when his dreames be ioyfull and pleasant , as of mirth , pastimes , and delightful newes , his complexion is iudged to be sang●i●● . ● againe , by naturall dreames a man may gess●ar the corruption of his owne heart● ▪ and know to what sinnes he is most naturally inclined . for looke what mon doe ordinarily in the day time conceiue and imagine in their corrupt hearts , of the same , for the most part , they d●e corruptly dreame in the night . and this is the rather to be obserued , because though the wicked man shut his eyes , and stoppe his eares , and harden his heart , and will not take notice of his enormities by the light of the law ; yet euen by his owne dreames in the night , his wickednes shall be in part discouered , and his conscience thereby conuinced , and he himselfe left in the end inexcusable before god. now albeit a man may giue a probable coniecture of the premisses by natural drems ; yet no diuination of things to come , whether publike or priuate , good or bad , can be made by them , either concerning persons , families , or kingdoms . therefore the common obseruations of dreames in the world , whereby men imagine things to come to passe , & accordingly foretel them by those means , are vaine and superstitious , and iustly so condemned in the places before named , deut. 13. ier. 23. concerning the thirde kinde of dreames , which are caused by the deuil ; it hath beene granted in all ages for a truth , that satan can frame dreames in the brayne of man , and by them reueale his diui●ations . and it is plainly manifested by the continuall obseruation of the gentiles , before the comming of christ. for when oracles , ( that is , answers from the deuill ) were in force , men that vsed to consult with them , and desired to be resolued in matters of doubt , were to lay them downe and sleepe beside the altar of apollo , where they had offred their gift , and sleeping they receiued in a dreame , the answer for which they came ; and this dreame was framed in the braine of him that slept , by the deuill , and in it the answer was deliuered by him speaking at or in the oracle . so likewise in the primitiue church , since the comming of christ , though oracles then ceased , which were the greatest and strongest delusions that euer satan had : yet he hath by dreames and visions wrought in the heads of many men most strange and curious concei●s for the raising vp of heresies , to the great disturbance of the peace of the church . for we read in ecclesiasticall stori●s , that the maniches had their damnable opinions first inspired into them , and then confirmed by dreames . and in this age the first authors of the sect of the anabaptists , had their curious conceits of reuelation , partly in dreames , partly in visions . likewise the familie of loue haue their reuelations in dreames . for he that desires to become one of that sect , must ascend thereunto by degrees , before he can come to perfection to be an elder illuminate , or a man deified ; to which estate when he is once come , he hath for his confirmation strong illusions , both waking and sleeping in visions and dreames . histories of latter times , and wofull experience sheweth this to be true , the deuill preuailing so strongly , that many haue fallen away by this meanes , beeing corrupted by a doctrin meerely carnall , howsoeuer maintained with pretense of great holynes . againe , as the good angels may cause diuine dreames from god , and therei● reuile vnto men his will and pleasure concerning things to come : so no doubt the euill spirits may cause in men diabolicall dreames , and therein reueile vnto them many strange things , which they by meanes vnknowne to men , may foresee and knowe . by all which it is euident , that there are and may be as well diabolicall , as diuine dreames . the conclusion then is this : that as diuining by the second sort is superstitious , hauing no ground from gods word : so fortelling by this third sort is flat witchcraft , directly condemned in the places aforenamed , where men are forbidden to prophesie by them , or to regard them . yet forasmuch as dreames be of sundrie kinds , as hath beene said , it shall not be amisse to set downe some notes of difference betweene them , whereby they may be knowne and distinguished each from other . which point indeede hath long agone beene handled in the primitiue church , but hardly determined . for the learned of that age haue auouched it a very hard matter , considering that the deuill in these , as well as in other things , can transforme himselfe into an angel of light . but howsoeuer the case be hard , and the deuil politicke , yet by light of direction from the word of god , there may some true differences be set downe betweene them ; as namely these . first of all ; diuine dreames haue alwaies had their preeminence aboue others , that generally they haue concerned the weightiest matters in the world ; as the comming and exhibiting of the messias , the changes and alterations of kingdomes , the reueiling of antichrist , & the state of the church of god. and this may plainly appeare by those which ioseph expounded vnto pharaoh , and daniel vnto the kings of babel and persia. but in the other sort it is otherwise . for if there be any thing represented more then ordinarie in those that be naturall , it proceedeth meerely from fancie and imagination . and as for diabolical , they are not of so waightie matters , nor so hard to foretell . for though the deuill haue great power and skill , yet it is aboue his reach to determine of such things as these are , or to foretell them without helpe from god. secondly , diuine dreames be alwaies either plaine and manifest , or if they be obscure , yet they haue a most euident interpretation annexed vnto them . of the plainer sort , were the dreames of ioseph the husband of marie . matth. 1. of the other sort were pharaohs , very darke and hidden , but god raised vp ioseph to giue them an casie interpretation vpon the instant . gen. 41. nebuchadne●sars dreames were full of obscuritie , and many matters were contained in thē , so as his spirit was troubled , and he forgat them ; but god stirred vp daniel and reuealed to him the secret , so as he remembred it to the king , and declared the true meaning thereof , dan. 2. 1. 28. 36. lastly , daniels dreames of the foure beasts , &c. were of like difficultie , but the angel gabriel was presently sent to make him vnderstand them , dan. 8. 16. now those that are caused by the deuill , as they be obscure and intricate , so the interpretation of them is ambiguous and vncertaine , because he himselfe cannot infallably determine how things shall come to passe , and thereupon is constrained to giue doubtfull answers by dreames . and such were not onely the auncient oracles among the heathen , where he gaue the resolution , but the moderne prophecies giuen by him to some of his instruments in later time . thirdly , the dreame that comes from god , is alwaies agreeable to his reuealed will , and representeth nothing contrarie to the same , in whole or in part : whereas those that proceed from nature , doe sauour of nature , and bee agreeable to mans corruption , which is repugnant vnto gods will. and those that are suggested by satan , are of the same nature ; the generall scope whereof is to crosse the will of god , and to withdrawe the heart from obedience therevnto . fourthly , diuine dreames 〈◊〉 a● this ende , to further religion and ple●●e , and to maintaine true doctrine : but the deuill , an enemie to god , worketh in his dreames the subuersion of true religion , & the worship of god , that in the roome thereof he may set vp idolatrie and superstition . for so much we learne , deut. 13. where the false prophet brings his dreame , and vtters it , yea and confirmeth it by a wonder ; but marke his ende : it was to draw men to apostacie : let vs ( saith he ) goe after other gods ; which thou hast not knowne , and let vs serue them , vers . 2. answerable to which , was the practise of the false prophets afterwardes , who caused the people to erre ●y their lies and flatteries . ierem. 23. 32. to conclude this point , it must be here remembred , that howsoeuer there ●re and haue beene distinct sorts of dreams , yet those which are from god , were onely in ordinarie vse in the old testament , and in the church of the new , are ceased , and take not place ordinarily . whereas therefore men in their sleepes haue dreames , they must take them commonly to be naturall , & withall know that they may be diabolicall , or mixt partly of the one kind , partly of the other . and howsoeuer there may be some vse of the naturall , as hath beene said , yet commonly they are not to be regarded . and for the other which are from satan , or mixt , they are not to be receiued , beleeued , or made meanes whereby to foretell things to come , least by this vse of them , we grow into familiaritie with the deuill , and before god be guilty of the sin of witchcraft . § 5. the fift and last kind of diuination by true meanes , is by lots , when men take vpon them to search out fortune ( as they vse to speake ) that is , good or bad successe in any busines , by casting of lots , whether it be by casting a die , or opening of booke , or any such casuall meanes . i mention this the rather , because among the ignorant and superstitious sort , such practises are cōmon & in great accoūt : the lot is an ordinance of god , appointed for speciall ends and purposes , but when it is thus applyed , it ceaseth to be lawfull , because it is abused to other ends then god by his word & ordinance hath allowed . that we may the better knowe the abuse of a lot in this kind , we must remember there be three sorts of lots ; the ciuill , the sporting , and the diuining lot. the ciuill vse of lots , is , when they be vsed for the ending of controuersies : the diuiding of lands and heritages : the disposition of offices amongst many that are equally fit , the trying of the right in doubtfull things , or lastly the discouerie of a malefactor hid amongst many suspected . by this vse of the lot , was saul chosen to be king ouer israel , 1. sam. 10. 21. the skape-goate separated frō that which was to be sacrificed , leuit. 16. 8. the land of canaan diuided among the children of israel , iosh. 14. 2. &c. the trespasse of achan found out , iosh. 7. 15. and matthias chosen to be one of the twelue , act. 1. 26. and of this lot salomon saith , pro. 18. 18. the lot causeth contentions to cease , and maketh partitions among the mightie . hereupon the ciuill vse of lots hath his warrant in gods word , so it be lawfully vsed in case of necessitie , with i●uocation of the name of god , and with expectation of the euent from god , by whose hand & immeadiate prouidence it is disposed . for the lot ( saith salomon ) is cast into the lap , but the whole disposition thereof is from the lord , pro. 16. 33. the sporting lot is that which is commonly vsed for some vaine and vnnecessary ende ; as to set vp banck-rupts , or such like . this hath no warrant in the word of god whereupon men should vse it , and therefore is no better then an abuse of gods ordinance , to speake no more of it . now the diuining lot performed by the opening of a booke , or the casting of a die , or such like , thereby to declare good or bad successe , cannot be done without confederacie with satan either explicite , or implicite . for the plaine cast of a die , or the opening of a booke without beleeuing , can doe nothing for discouering of future contingents . and what is there in the nature of these actions to produce such effects ? or where , or when did god giue this vertue to them , certainely to determine of things hidden from man , and knowne onely to himselfe ? diuination therefore by them is to be holden as a practise , not onely sauouring of superstition , but proceeding from the arte of witchraft and sorcetie . and thus much of diuination by meanes of the creatures ; and the seueral kinds thereof . sect. iii. the second kind of diuination , is by counterfeit , and forged meanes , which are none of the creatures of god : whereof one kind onely is mentioned in scripture , viz. when satan is consulted with in the shape of a dead man. this is commonly called neeromaneie , or the blacke arte , because the deuill being sought vnto by witches , appeares vnto them in the likenes of a dead bodie . and it is expressely forbidden , deuter. 18. 11. yea condemned by the prophet esai , 8. 19 , 20. who saith in plaine tearmes , that gods people ought not to goe from the liuing to the dead , but to the law and to the testimonie . a memorable example hereof is recorded in 1. sam. 28. the obseruation whereof , will discouer vnto vs the chiefe : points of necromancie . there saul about to encounter the philisti●s , beeing forsaken of god , who refused to answer him , either by dreames , or by vrim ; or by the prophets , inquired for one that had a familiar spirit : and hearing of the pythonesse at endor , went vnto her by night , and caused her to raise vp samuel , to tell him of the issue of the warre . now the witch at his request raised vp the deuill , with whome shee was confederate , in samuels likenesse ; who gaue him answer concerning his owne ouerthrowe , and the death of his sonnes . which example declareth plainely , that there is a kind of diuination , whereby witches and sorcerers reueale strange things , by means of the deuill appearing vnto thē in the shapes or shadowes of the dead . touching the truth of this example , two questions may be mooued . the first is , whether that which appeared , was true samuel or not ? some say it was samuel indeede : others ( who hold that there are no witches ) denie that it was either samuell , or the deuill ; and affirme it to be some other counterfeit comming in samuels attire to deceiue saul : both which opinious are false and here to be confuted . and first , that their opinion which say that true samuel appeared vnto saul , is a flat vntruth , i prooue by these reasons . i. before this time , god had withdrawne his spirit from saul , as himselfe confesseth , and denied to answer him any more by ordinarie meanes , in such sort as before he had done . hereupon i gather , that it is was not probable , that god would now vouchsafe him the fauour to suffer samuel to come vnto him extraordinarily , and tell him what should be the end of his warre with the philistins : and to this purpose it is affirmed twise in that chapter , that god had taken his good spirit from saul . ii. the soules of the faithfull departed , are in the hands of god , and doe rest in glorie with himselfe , and their bodies are in the earth , and there rest in peace . so saith the voice from heauen , reuel . 14. 13. blessed are the dead that die in the lord : for they rest from their labours , and their works , that is the reward of their workes , follow them immediatly , or at the heeles , as the word signifieth . now suppose the deuill had power ouer samuels bodie , yet to make true samuel , he must haue his soule also . but it is not in the power of the deuill , to bring againe the soules that are in heauen vnto their bodies , and so to cause them to appeare vnto men vpon earth , and to speake vnto them . the deuills kingdome is in hell , and in the hearts of wicked men on earth ; yea whiles the children of god are in this world , he vsurpeth some authoritie ouer them , by meanes of their owne corruption : but heauen is the kingdome of god and his saints , where satan hath nothing to doe , considering that there is no flesh or corruption , to make him entrance or yeeld him intertainement . neither can it be prooued by scripture , that the deuill can disturbe either the bodies or soules of them that die in the lord : and therefore the witch with all her power and skill , could not bring samuels rotten bodie ( for so no doubt it was now ) and soule together . iii. this shape which appeared suffered saul to adore and worshippe it , where is the true samuel would neuer haue receiued adoration from saul the king , though it had beene in ciuill manner onely . whome then did saul adore ? answ. the deuill himselfe , who beeing an enemie to the glorie of god , was content to take to himselfe that honour , which a king in dutie is to performe to god himselfe . iv. if it had beene true samuel , he would certainly haue reproued saul for seeking helpe at witches , contrarie to gods commandement , & that doctrine which he had taught him from god in his life time . but this counterfeit reproued him not , and therefore it is not like to be the true prophet of god , but satan himselfe , framing by his art and skill the person and shape of samuel . but it is alleadged to the contrarie , that samuel a●ter his sleepe , prophesied of the death of saul , ecclesiastic . 46. v. 20. a●ter his sleepe also he told of the kings death , &c. answ. that booke penned by iesus the sonne of sirach is a very worthie description of christian ethicks , contaming more excellent precepts for manners , then all the writings of heathen philosophers , or other men . but yet it is not scripture , neither did the church euer hold and receiue it as c●●onicall : yea , the author himselfe ●●sinuateth so much in the beginning thereof : for in the preface he disableth himselfe to interpret hard things , and after a sort craues pardon for his weaknesse , which is not the manner of the men of god , that were pen-men of scripture . for they were so guided by gods spirit in their proceedings , that nothing could be hard vnto them . this priuiledge no ordinarie man hath assurance of : and therefore this author writing vpon his owne priuate motion , was subiect to error , and no doubt this speach of his , beeing contrarie to that which is recorded in the canonicall scriptures , is a flat vntruth . secondly , it is obiected , that the scripture calleth him samuel , that appeared vnto saul . ans. the scripture doth often speake of things , not as they are in themselues , but as they seeme to vs. so it is affirmed , gen. 1. 16. that god made two great lights , the sunne and moone : whereas the moone is lesser then many starres , yet because in regard of her nearenesse to the earth , shee seemeth to vs greater then the rest , therefore shee is called a great light . in like manner idols in the scripture are called gods , not that they are so indeed , ( for an idoll is nothing , 1. cor. 8. 4. ) but because some men doe so conceiue of them in their mindes . in a word ; the scripture oftentimes doth abase it selfe to our conceit , speaking of things not according as they are , but after the manner of men ; and so in this place calleth counterfeit samuel , by the name of the true samuel , because it seemed so vnto saul . the third obiection : that bodie which appeared , prophecied of things that came to passe the day after , as the death of saul , and of his sonnes ; which indeede so fel out , and at the same time , therefore was like to be samuel . answ. there is nothing there said or done , which the deuill might not doe . for when the lord vseth the deuill as his instrument to bring some things to passe , he doth before hand reueile the same vnto him : and looke what particulars the deuill learneth from god , those he can foretell . now the truth is , satan was appointed by god to worke sauls ouerthrowe , and it was made knowne vnto him when the thing should be done ; by which meanes , and by none other , the deuill was enabled to foretell the death of saul . where ( by the way ) obserue , that in this case the deuill can reueale things to come certenly , to wit , if he be appointed gods immediate instrument for the execution of them , or knowes them by light of former prophecies in scripture . fourthly , dead men doe often appeare and walke after they are buried . ans. it is indeede the opinion of the church of rome , and of many ignorant persons among vs , but the truth is otherwise . dead men doe neither walke , nor appeare in bodie or soule after death : for all that die , are either righteous , or wicked : the soules of the righteous goe straight to heauen , and the soules of the wicked to hell , and their remaine till the last iudgement : and therefore of the iust it is said , that they are blessed when they die , because they rest from their labours , apoc. 14. 13. but how doe they rest , if after they be dead they wander vp and downe in the earth ? if it be said , that moses and elias appeared when christ was transsigured in the mount ; and that lazarus rose again , and at christs resurrection many dead bodies rose againe and appeared . i answer ; there were two times when god suffered the dead to be raised vp againe ; either at the planting of his church , or at the restoring and establishing of it , when it was rased to the foundation . thus at the restoring of religion in elias and elishaes times , the sonne of the shunamitish woman , 2. king. 4. 34. and the widowes sonne at sarephta , 1. king. 17. 21. were raised . againe , when god would restore his church , which was fallen to idolatrie about the death of elisha , he caused the like miracle to be wrought in the reuiuing of a dead man by the touching of elishaes dead carkeise in the graue , thereby to assure the people of their deliuerance , and to cause them to embrace the doctrine of the prophet after his death , which in his life they had contemned . in like manner at the establishing of the gospel in the new testament , it pleased christ to raise vp moses and elias , and to make them knowne to his disciples by extraordinarie reuelation , that they might beleeue that the doctrine which hee preached was not newe , but the same in substance with that which was recorded in the law and the prophets , both which were represented by moses and elias . so also he wrought the miracle vpon lazarus , the widowes sonne , and lairus daughter , thereby to sliewe the power of his godhead , the truth of his calling , the testimonie of his doctrine : lastly , to make knowne the power of his resurrection , he caused some to rise and appeare to others , when he himselfe rose againe . but out of these two times we haue neither warrant nor example , that god suffered the dead to be raised vp . wherefore those instances will not any way confirme samuels appearing , which indeed was not true , but counterfeite and forged by the deuill himselfe . now for the second opinion , of those which denie that there be any witches , and thereupon hold that this was a meere cosenage of the witch , suborning some man or woman to coūterfeit the forme , attire , and voice of samuel , thereby to delude saul , that also is vntrue . for he that spake foretolde the ruine of saul , of his sonnes , and of his armie , yea the time also wherein this was to come to passe : whereas in likelihood no man or woman in all israel , could haue foretold such things before hand of themselues . it was not then any cosenage , as is affirmed , but a thing effected by the deuill , framing to himselfe a bodie in the likenesse of samuel , wherein he spake . if therefore it be manifest , that by counterfeit apparitions of the dead witches and sorcerers can foretell things to come : hence sundrie points of witchcraft may be obserued . first , that there is a league between the witch and the deuill . for this was the cause which mooued saul to seeke to witches , because neither he himselfe , nor any of his seruants could raise vp satan in samuels likenesse , as the witch of endor did . but saul beeing a king , might haue commanded helpe from all the wise and learned men in israel , for the effecting of such a matter : why then would he rather seeke to a silly woman , then to them ? the reason was , because shee had made a compact with the deuil , for the vsing of his helpe at her de ●aund , by vertue whereof he was as readie to answer , as she to call him ; whereas saul and the learned iewes , hauing made no such league , neither he by his power , nor they by their skill , could haue performed such a worke . secondly , the deuill will be readie at the call and command of witches and sorcerers , when they are intending any mischiefe . for here the witch of endor no sooner spake , but he appeared , and therefore the text giues her a name that signifieth one hauing rule and command ouer pytho , that is , the familiar spirit : yet when he is commanded , he yeelds not vpon constraint , but voluntarily , because he builds vpon his owne greater aduantage , the gaining of the soule of the witch . where by the way , let it be obserued , what a pretious thing the soule of man is ; the purchasing wherof , can make the proud spirit of satan so farre to abase it self , as to be at the command of a silly woman . againe , what an inueterate malice satan beareth to man , which for the gaining of a soule , will doe that which is so contrarie to his nature . it may teach man , what to esteeme of his soule , and not to sell it for so base a price . thirdly , by this , the great power of the deuill in the behalfe of the sorcerer , is made manifest . for he was presently at hand to counterfeit samuel , and did it so liuely and cunningly , as well in forme of bodie , as in attire and voice , that saul thought verily it was the prophet : which may be a caueat vnto vs , not easily to giue credit to any such apparitions . for though they seeme neuer so true and euident , yet such is the power and skill of the deuill , that he can quite deceiue vs , as he did saul in this place . sect. iv. hitherto i haue shewed the first kind of diuination by meanes , both true and forged . now followeth the second ; practised without meanes . diuination without meanes , is the foretelling and reuealing of things to come , by the alone and immediate assistance of a familiar spirit . this kind is mentioned and expressely forbidden , leuit. 19. 31. ye shall not regard them that worke with spirits . againe , leuit. 20. 6. if any turne after such as worke with spirits , to goe a whoring after them , i will set my face against that person , and will cut him off from among his people . so , deut. 18. 11. let none be found among you that consulteth with spirits . in which places the holy ghost vseth the word ob , which more properly signifieth a spirit , or deuill , in which sense it is taken in leuit. 20. 27. and in 1. sam 28. 8. and by reason of the league which is betweene the witch and the deuill , the same is also giuen to the witch , that worketh by the deuill : and therefore the pythonesse at endor , is both called ob , 1. sam. 28. 9. and shee that ruleth ob. v. 7 , 8. now this kind of diuination is practised two wayes : either inwardly , when the spirit is within the witch : or outwardly , when being forth of the witch he doth onely inspire him or her . an example of the former waie , the scripture affordeth , act. 16. 16. of a woman at philippi , that had a spirit of pytho ; which gather master much vantage with diuining . and this spirit whereby she diuined was within her . for paul beeing molested , said to the spirit , i cōmand thee in the name of iesus christ , that thou come out of her , and he came out the same houre , v. 18. and because the deuill is wont in this kinde to speake out of the throat and brest , or bellie of the witch p●ssessed , hereunto learned men haue thought that this name ( ob ) is giuen to the deuill , because he speaketh out of the witch , as out of a bottell or hollow vessell : for so the word ob , properly signifieth . secondly , this may be practised when the deuill is forth of the witch , and then he either inspireth her , or els casteth her into a traunce , and therein reueileth vnto her such things as she would know . of this kind , though we haue no example in scripture , yet the histories of the heathen doe affoard vnto vs many instances of experience therein . one of the principall is the historie of the ten sibylles of greece , who were most famous witches , and did prophesie of many things to come , whereof some were true concerning christ and his kingdome , which the deuill stole out of the bible , and some other were false : and all of them they receiued by reuelation from the deuill in traunces . but it will be said , if the deuill reueileth vnto his instruments strāge things in traunces , then how shall a man discerne betweene diabolicall reuelations , and the true gift of prophesie , which god in traunces reueileth vnto his prophets . answ. in this point satan is , ( as it were ) gods ape . for as he in old time raised vp holy prophets to speake vnto the fathers for the building vp of his church : so hath satan inspired his ministers , and furnished his instruments with propheticall inspirations from time to time , for the building vp of his owne kingdome : and hereupon he hath notably counterfeited the true gift of prophecie receiued first from god himselfe . and yet , though in many things they be like , there is great difference betweene them . first , diuine trances may come vpon gods children , either whē the soule remaineth vnited with the bodie , or else when it is seuered for a time . so much paul insinuateth , when he faith of himselfe , 2. cor. 12. ● . that he was rapt vp ( as it were in a heauenly trance ) into the third heauen , but whether in the bodie , or out of the bodie , he knew not . but in all diabolical ecstasies , though the body and senses of the witch be ( as it were ) bound or benummed for the time ; yet their soules still ren●aine vnited to their bodies , and not seuered from them . for though the deuill by gods permission may kill the bodie , and so take the soule out of it for euer ; yet to take it from the bodie for a time , and to reunite them againe , is miraculous , and therefore beyond the compasse of his power . secondly , in diuine trances the seruants of god haue all their senses , yea all the powers of soule and bodie remaining sound and perfect , onely for a time the actions and operations are suspended and cease to doe their dutie : but in ecstasies that be from satan , his instruments are cast into frenzies and madnesse : so as reason in them is darkened , vnderstanding obscured , memorie weakned , the braine distempered ; yea , all the faculties are so blemished , that many of them neuer recouer their former estate againe : and they that scape best , doe carrie their blemishes , as the deuills skars , euen vnto their graue . so kind is saran to his friends , that he will leaue his tokens behind him , where euer he comes in this sort . the seruants of god receiue no such blemishes , but rather a further good , and a greater measure of illumination of all the powers of the soule . thirdly , diuine ecstasies tend alway to the confirming of the truth of the gospel , and the furtherance of true religion and pietie . such was peters , act. 10. 11. which serued to assure him of his calling to preach the gospel to the gentiles , and to informe his iudgement in this truth , that there was no acception of persons with god , and that to them of the new testament , all things were cleane , and nothing polluted . but the scope of them that are from satan , is principally the suppressing and hinderance of religion , the drawing of the weake into errours , the ratifying and confirming of thē that are fallen thereinto , and the generall vpholding of the practises of vngodlinesse . and by these and such like particular differences , hath god pulled off the deuills vizar , and made him better knowne and discerned of true christians . and thus much concerning diuination , the first part of witch-craft . chap. iiii. of operative or working witch-craft . the second part is that which consisteth in operation , and is therefore called operatiue or working witchcraft . witch-craft in operation , is that which is employed in the practise and reall working of strange things or wonders , and it hath two parts , inchantment , and iugling . sect. i. inchantment is the working of wonders by a charme . this the lord expressely forbiddeth , deuter. 18. 11. let none be found among you , that is a charmer . in this description , two points are to be considered : 1. what things may be done by inchantment , namely wonders , for i say it is the practise of wonders : 2. by what means these wōders are wrought , that is , by a charme . for the first : the wonders done by inchanters are , 1. the raising of stormes and tempests ; windes and weather , by sea and by land : 2. the poysoning of the ayre : 3. blasting of corne : 4. killing of cattell , and annoying of men , women , & children : 5. the procuring of strange passions and torments in mens bodies and other creatures , with the curing of the same : 6. casting out of deuills . these and such like things inchanters can doe by their charmes . and for proofe hereof , we haue the vniforme consent of all ages , with the records of witches confessions to manifest the same ; besides the testimonie of experience in this age : so as the man that calles it into question , may as well doubt of the sunne shining at noone day . yet for the further declaration thereof , we will alledge what the scripture saith in this point . salomon saith , if the serpent bite when he is not charmed , no better is a babler , eccles. 10. 11. thus the words are in our english translation : but they may better be thus read according to the originall : if the serpent bite before he be charmed , what profit hath the master of the tongue thereby ; that is , the charmer . and so they beard this sense : if the inchanter be bitten , before the serpent be charmed , then he hath no benefit by his charme . for salomon in that place giueth vs to vnderstand , what power in●hanters haue , and what they may doe by their charmes , if they come in time , namely , stay the poyson of the serpent , so as he cannot hint , either by biting or stinging . when balae intended euill against israel , he hired balaam to curse them , num. 〈◊〉 . 6. now this balaam was an inchanting witch ; for though he be called a prophet , yet this was onely in the reputation of the world ; for his practise was to inehant by charmes of words : and to that purpose he was hired to curse gods people , that is , to-bring mischiefe vpon them by charming ; which thing 〈◊〉 he had often and inany 〈…〉 to doe , 〈…〉 but that it pleased god contrary to his endea●ours 〈…〉 out into these words : there is no sorcerie against iacob , nor soothsaying against israel , num. 23. 23. as if he should haue said , i know well that sorcerie is powerfull in many things , and of force to bring much mischiefe vpon men , yet it can take no place against the people of god , because he hath blessed them ; and whom he blesseth , them no man can hurt by cursing . inchanters therefore may vpon gods permission worke strange things , as appeares by these places , to name no more . the second point to be obserued , is the meanes whereby these wonders are practised ; these are counterfeit and supposed meanes , not ordained and sanctified by god , which are commonly called charmes . a charme is a spell or verse , consisting of strange words , vsed as a signe or watchword to the deuil , to cause him to worke wonders . first , i say it is a spell consisting of strange words , because in these inchantments , certaine words or verses are secretly vttered , which in regard of the common formes of words are strange , and wherein there is thought to be a miraculous efficacie to bring some extraordinarie and vnexpected thing to passe . a point of it selfe euident and needing no further proofe , considering it is not vnknowne to the more ignorant sort , who are better acquainted with these , then with the word of god. and these words are not all of one and the same kind ; but some are rude and barbarous , neither knowne nor conceiued or vnderstood ; of which the auncienter sort of charmes were wont to be made especially , and some later . some againe are plaine and knowne tearmes , which may be vnderstoode ; as the names of the trinitie , some words and sentences of scripture , as in principto er at verbum , &c. againe , charmes that consist of words , are not all of one sort , but some be imprecations , wishing some euill : others in shewe haue the forme of praises and blessings , whereby the witch either flatteringly commendeth , or fauourably wisheth some good : others againe are made in forme of prayer and petition : and they all are sometimes plainely conceiued , sometimes in ruder and more vnknowne words , as those well know , who haue heard them , or reade them where they are to be sound . secondly , i adde , that the charme is vsed for a sign : and watchword to the deuill , to cause him to worke wonders , wherein standeth the nature and proper end of a charme . the nature , in that it is a diabolicall signe : the end , to cause the deuill to worke a wonder : whereby it is distinguished from all other speeches of men . for all they commonly carrie the nature of the thing , whereof and whereabout they be made , but the charme doth not alwaies follow the nature of the words , but hath another nature in regard of the immediate relation it hath to the deuill , to whome it is a signe . againe , the charme pronounced doth not the wonder , but the deuil admonished by it as by the watchword to doe the feate . now because some are of opinion , in regard of the ordinarie production of strange effects by these meanes , that the spell hath in selfe some vertuit and power to such and such purposes whereinto it is vsed ; i will stand a little in the proofe of the contrarie . that a charme is onely a diabolicall watchword ; and hath in it selfe no such effectuall power or possibilitie to worke a wonder . my reasons are these . first , this must be taken for a maine ground ; that as there is nothing in the world , that hath beeing but from god , so nothing hath in it any efficacie , but by his ordinance . now whatsoeuer efficacie is in any creature from god , it receiued the same into it selfe , either by creation , or since the creation by some newe and speciall institution , appointmēt , and gift of god. for example . the bread in the saerament , by a naturall power giuen vnto it in the creation , serueth to nourish the bodie , and the same bread , by gods speciall appointment in his word , feedes the soule , in that by his ordinance it is made to vs a signe and seale of the bodie of christ broken for vs : and so it is in euerie creature ; if the effect be ordinarie and naturall , it hath it by creation ; if extraordinarie and supernaturall , it hath that by diuine ordination : so that whatsoeuer comes to passe by any other meanes , is by satanicall operation . now charmes and spells , standing of set words and sillables , haue no power in them to worke wonders , either by the gift of nature in the creation , or by gods appointment since the creation : and therfore they haue in them no power at all for any such purpose . this latter part of the reason , beeing the assumption or application of the ground to the present instance , consisteth of two parts , which i will prooue in order . first then i affirme , that by the gift of nature , no words of charmes haue power in thē to worke wonders ; & i prooue it in this manner . i. all words made and vttered by men , are in their own nature but sounds framed by the tongue , of the breath that commeth from the lungs . and that which is onely a bare sound , in all reason can haue no vertue in it to cause a reall worke , much lesse to produce a wonder . the sounds of bells and of many musicall instruments , and the voices of many bruit creatures , are fartr more strong and powerfull , then the voice of a man : yet who knoweth not , that none of all these is auaileable to such purposes . indeede they haue power to affect the minde , by their sweetnes or otherwise , but they are not able to bring to passe a reall worke , either by the inflicting of hurts and harmes , or by the procuring of good . i conclude therefore , that the voice of man by nature , hath no power to worke any wonders . ii. againe , euery thing which hurteth or affecteth another , must necessarily touch the thing which it hurteth or affecteth . for it is a graunted rule in nature , that euery agent worketh vpon the patient by touching : but words vttered in charmes are commonly made of things absent , and therefore though it should be graunted , that they had the power of touching a substance ( which they cannot haue ) yet of thēselues they are not auaileable to bring vpon things absent either good or euill . iii. moreouer , if words conceiued in charmes and spells haue any such power as is pretended , why should not euery word that any man speaketh haue the same power , inasmuch as all words are of the same nature , beeing onely sounds framed in the breast , and vttered by the tongue in letters and syllables ? but experience teacheth , that the same word spoken by another , hath not the same vertue ; for the charme vttered by the charmer himselfe , will take effect ; but beeing spoken in the same manner by another man , that is no inchanter , maketh to no purpose , for nothing is effected by it . iv. that which is in nature nothing but a ba●e signification , cannot serue to worke a wonder , and this is the nature of all words● for as they be framed of mans breath , they are naturall , but yet in regard of forme and articulation they are artificiall and significant , and the vse of them in euery language is , to signifie that which the author thereof intended ; for the first significations of words , depe●●●d vpon the will and pleasure of man that framed and inuented them . beeing therefore inuented onely to shew or signifie some thing , it remaines that neither in nature nor proper vse , they can be applied to the producing of wounderfull and strange effects . thus the former part of the assumption is cleared . in the second place i affirme , that the words of charmers haue not this power in them , by any speciall gift , blessing , or appoyntment of god , since the creation ; which is the other part of the assumption . and i shew it thus : whatsoeuer is powerfull and effectual to any end or purpose , by gods gift , blessing , or appointment , the same is commanded in his word to be vsed , and hath also a promise of blessing annexed to the right vse therof . to vse the instance before made for explanation sake . the bread in the lords supper , hath this power and propertie giuen it by christ , to seale & signifie vnto euery beleeuing receiuer the bodie of christ ; and by this propertie giuen it , it is a●eileable to this purpose ; though it be a thing aboue the common and naturall vse of bread ; & thereupon we haue warrant from christs owne commandement , ordinance , and example so to vse it . but in the whole bodie of the scripture , there is not the like commandement to vse the words of charmes for the effecting of wonders , much lesse the like promise of blessing vpon the same so vsed : therefore the conclusion is , that god hath giuen no such power vnto them in speciall . if it be asked then , what they are , and whereto they serue ? i ansvver , they are no better then the deuills sacraments and vvatchvvords , to cause him to doe some strange vvorke . for the inchanter hath relation in his minde to the deuil , vvhose helpe he hath at hand by couenant either open or secret ; or at least some superstitious opinion of the force of the vvords , vvhich is a preparation to a couenant . the truth of this doctrine , hovvsoeuer it be thus made manifest , yet it findes not generall intertainement at all mens hands . for there are and haue beene some learned men , in all ages , who maintained the contrarie , both by word and writing ; and namely , that there is great vertue & power in words pronounced in time and place , to effect strange things . for proofe wherof they alledge these reasons . first , that the bare conceit and imagination of man , is of great force to doe strange things ; and therefore words expressed much more . ans. the ground of the reason is naught . imagination is nothing els but a strong conceit of the minde touching any thing , whatsoeuer it be , and by reason of the communion that is betweene the bodie and soule being together , it is of great force to work within the man that imagineth diuersely , and to cause alteration in himselfe , which may tend either to the hurt or to the good of his owne bodie : but yet imagination hath no force out of a man to affect or hurt an other . a man ( conceiuing desperately of his owne estate ) by the strength of imagination may kill himselfe ; but the same conceit , be it neuer to strong , can not hurt his neighbour . for it is no more then cesars image vpon his coyne , which serueth onely to represent cesar : so imagination is nothing but the representation of some thing in the minde by conceit , and therefore as the person of cesar is nothing hurt though his image be defaced ; so when we conceiue of men in our mindes , though neuer so badly and malitiously , yet all is of no force to hurt or annoy them , either in person or state . secondly , they alleage that witches by malitious and wrie lookes in anger and displeasure ; may and do hurt those vpon whom they looke , whether they be men or other creatures . and it is an old receiued opinion , that in malitious and ill disposed persons , there proceed out of the eye with the beams , noysome and malignant spirits , which infect the ayre , and doe poison or kill , not onely them with whome they are daily conuersant , but others also whose companie they frequent , of what age , strength , and complexion so euer they be . ans. but the opinion is as fond , as it is old : for it is as much against nature that such vertue should proceede out of the eye , or such spirits breake out of the nerves to the partie hated , as it is for the blood of the bodie , of it selfe , to gush out of the veines . yet for the ratifying of this opinion they alleadge that which is written in gen. 30. 37. where iacob laide spe●kled ●oddes before the sheepe in their watering troughes , & that by gods appointment , for this ende , that they might bring forth partie coloured lambs . i answer , that was not a worke of sight , but a speciall and ex●raordinarie worke of gods prouidence vpon iacob in his necessitie , as we may plainely see in the chapter next following v. 9. & . 11. yea it was taught iacob by god himselfe : and ●f it had been an ordinarie work , doubtlesse the ga●●es thereof beeing so good , iacob would haue done it againe afterward : but we neuer read that he did it againe . and be it granted it were a naturall worke , yet it cannot prooue witching by sight , because the sheepe receiued into their eyes the species and resemblance of the rodds , which is according to nature : whereas in fas●ination or bewitching by sight , malignant spirits should not be receiued in , but sent forth of the eye , which is against nature . yea , but the basiliske or cockatrice doth kill man and beast with his breath and sight , yea , the wolfe takes away the voyce of such as he suddenly meetes withall and beholds , and why may not wicked men or women doe the like ? an. indeede it is a thing receiued by common errour , and held of some for a truth ; but no experience of any man hath yet beene brought for the proofe thereof , and therefore it is to be reputed as fabulous . thus much in probabilitie may be thought ( if the allegatiō should be true ) that the basilis●e beeing possessed of a thicke poyson , may by his breath send forth some grosse venemo●s vapours , and thereby infect the ayre , and poison the thing that is neere vnto him . and that the soddaine and vnexpected beholding of the venemous cock●trice , or the ravenous wolfe , ( beeing creatures in their kind fearefull , especi●ll● to those that are not acquainted with them ) may cause present astonishment , and consequently perill of death . but that this should be done by the ei●s of these creatures only , in māner aforesaid , it is not credible ; and therefore a●thors haue vpon good ground denied i● as beeing confirmed neither by reason , nor experience . thirdly , they reason thus ; ●nchanters by whispering of words in charmes can stay the stinging and poisoning of serpents : for so dauid in effect speaketh ; that the voice of the charmer charmeth the serpent , psal. 58. 5. it may seeme therefore that there is no small force in words for the effecting of strange works . ans. it must be granted that the charmer may inchant the serpent : but how ? not by vertue of the words in the charme , but by the power of the deuill , who then is stirred vp , when the charme is repeated , to doe the thing intended . the truth of this answer appeares by the words of the text , as they are read in the originall , that the inchanter ioyneth societies very cunningly , namely , with the deuill . now these s●ci●ties betweene satan and the charmer , are the very ground of the worke vpon the serpent : which worke , vpon confederacie formerly made , is done by the deuill ; and the words of the charme are no more but the inchanters item or watchword , to occasion him thereunto . and let any other man reapeat the same words a thousand times , that either is not thus confederate with satan , or hath not a superstitious opinion of charmes , and al his labour will be in vaine . fourthly , the word of god is of great force in the hearts of men to con●ert and change them , as it is vttered by the mouth of mortall man : and this force is not in the man by whom● it is spoken : where then should it be , but in the 〈◊〉 ? and if in the words , why may not other words be of like 〈◊〉 beeing vttered by man ? ans. 1. the power of gods word comme●● not from this , that it is a word , and barely vttered out of the mouth of a man : for so it is a d●ad letter : but it proceedeth from the powerfull operation of the spirit , annexed by gods promise thereunto , when it is vttered , read , and conceiued which operation if it were taken away , the word might be preached a thousand yeares together , without any fruit or effect , either to saluation or condemnation . 2. the word of god is powerfull by the concurrence of the worke of the spirit , not in all things : as for example , in raising winds and tempests , in infecting the ayre , in killing and annoying men or other creatures ; but in the conuersion of sinners , in gathering the elect , and in confirming those that be called : and this power it hath also by his speciall blessing and appointment . 3. furthermore , the same word is not of power , when it is barely read , heard , or spoken , vnlesse it be also conceiued in the vnderstanding , receiued with reuerence , treasured vp in the memorie , and mingled with faith in the heart : whereas the bare reading and muttering ouer the words of a charme by an inchanter , though in an vnknowne to●gue , in ●ude and barbarous words , is sufficient to procure the working of wonders . now , though the word of god be in it selfe pure , and serue to excellent purpose , as hath beene saide , yet by the way we may remember ; that as it is with all things that are most pretious , nothing is so excellent in it kind , which may not be abused ; so it is with this heauenly word : for it is and may be made a charme two waies . first , when some part of it , is indeede vsed for a charme . thus many texts of scripture , both in latin and other languages , haue beene abused by inchanters , as might easily be shewed . secondly , when it is heard , read , recited , or made a matter of praier without vnderstanding . and thus the ignorant man , as much as in him lyeth , makes it a charme . for in his ordinarie vse thereof , he neither conceiueth , nor taketh care to vnderstand it , as lamentable experience teacheth . yet in neither of these is the very bare repeating of the word effectuall . for as when a man heares or reades it , vnlesse the spirit of god inlighteneth his heart , it is to no purpose ; so when it is made the matter of a spell , nothing will be effected , vnlesse the deuill either by conf●deracie , or superstitious conceit be drawne to conferre his helpe in the point , for his owne aduantage . howbeit , of all inchantments these are the most dishonorable to god , most acceptable to satan , and most hurtfull to the charmer , which are made of the scriptures . for beside the sinne of witchcraft in the charming , this inconuenience 〈◊〉 , that satan procureth more credite to one of th●se , then to twentie other , because the words are scripture ; hereby clo●ing his mischie●ous practises vnder the colour of holynes , and so confirming the truth of that which the holy ghost saith , that when he worketh most deceitfully , he transformes himselfe into an angell of l●hgt , ● cor. 11. 14. he knoweth well , that ordinarie words seeme nothing to some men , therfore he teacheth and suggesteth phrases and sentences out of the word , for such vngodly ends , that euen the grace of them fet●hed from the scriptures , may make them s●●mefull . wherefore let euery one that is indued with grace and knowledge , d●ely consider this with himselfe . cannot gods word be effectuall , when it is vsed to edification , vnlesse the worke of his owne spirit accompany the same ? then surely it is impossible , that the same which is holy , beeing vsed to an euill ende , should be powerfull , except the deuill affordeth his helpe for the effecting thereof . to conclude therefore , let men say what they will , the truth is this , that words of inchantment , be they neuer so holy or prophane , either by way of cursing or blessing , haue no power of themselues to the producing of strange workes : but are ( as hath beene said ) onely diabolicall signes , admonishing the deuill of some wickednes intended and desired , which he through his power must cause to be done . and thus much of inchantment standing vpon the practise of wonders by a charme . to this head of inchantment , sundry other practises of witches are to be referred , the chiefe whereof are these . first , the vsing and making of characters , images , or figures , specially the framing of circles , for this end to work wonders by them . as , to draw the picture of a child , or mā , or other creature in clay , or waxe , and to burie the same in the ground , or to hide it in some secret place , or to burn it in the fire , therby intending to hurt or kill the partie resembled . againe , to make an impression into the saide picture , by pricking or gashing the heart or any other place , with intent to procure dangerous or deadly pains to the same parts . this is a meere practise of inchantment , & the making of the image , and vsing of it to this end , is in vertue a charme , though no words be vsed . for the bare picture hath no more power of it selfe to hurt the bodie represented , then bare words . all that is done commeth by the worke of the deuill , who alone by the vsing of the picture in that sort , is occasioned so or so , to worke the parties destruction . secondly , hither we may referre the vsing of amulets , that is , remedies and preseruatiues against inchantments , ●orceries , and bewitchings , made of herbes or some such things , and hanged about the necke for that ende . thirdly , the vsing of exorcismes , that is , certaine set formes of words vsed in way of ad●uration , for some extraordinarie ende . a practise vsuall in the church of rome , whereby the priest co●iures the salt , holy-water , creame , ●pittle , oyle , pal●es , &c. all which are in truth meere inchantements . for howsoeuer the councell of trent hath ratified thē by their decrees , & so commended them to general vse within the compasse of the popish church ; yet they haue in them no power or abili●ie of blessing or cursing , either by nature , or gods appoyntment . fourthly , in this number we reckon the vsing of the name iesus , to d●iue away the deuill , or to p●euent witchcraft ; a common practise among the ignorant . wherein the wonderfull malice of satan bew●aies it selfe , in making the ignorant people thinke that christ is a coniurer , and that there is vertue in the naming o● his name , to doe some strange thing . whereas the truth is , he careth neither for this name , nor for all the names of god , if a man goes no further thē the bare repeating of them ; but rather delighteth to see them so abused and disgraced . and hereupon it is , that in all coniurations , when he is raised by the sorcerer , he is willing to be adi●red by all the holy names of god that are in the scripture , to the ende , that he may the more deepely seduce his owne instruments , and make them to thinke that these holy names will bind him , & force him to yeeld vnto their desires in the particular , when indeede there is no such matter . which point throughly considered , may admonish vs to take speciall heede of these cunning glozes and deuillish insinuations , whereby he intendeth to delude vs ; alway remembring , that the apostles themselues , to whom the power of working miracles was giuen , did neuer acknowledge the worke to be done by the name of iesus , but as s. peter affirmeth , through faith in his name , act. 3. 6. 16. fiftly , the crossing of the bodie , to this ende , that we may be blessed from the deuill . a thing vsuall euen of latter times , specially in popery ; wherein the crosse carrieth the very nature of a charme , and the vse of it in this māner , a practise of inchantment . for god hath giuen no such vertue to a crosse , either by creation , or speciall priuiledge and appointment . six●ly , the scratching ●f a witch to discouer the witch . for it is a means which hath no warrant or power thereunto , either by the word of god , or frō nature , but onely from the deuill ; who if he yeeldeth either at crossing , or scrat●hing , he doth it willingly , and not by compulsion , that he may feede his instrument with a false faith and a superstitious cōceit , to the dishonor of god , and their owne ouerthrowe . in a word , looke whatsoeuer actions , gestures , signes , rites , and ceremonies are vsed by men or women to worke wonders , hauing no power to effect the same , either by creation and nature , or by speciall appointment from god , they must all be referred to this head , and reckoned for charmes . the vse . now considering that all kinds of charmes are the deuills watch-words to cause him to worke the wonder , and haue no vertue in them , be the words wherein they are conceiued neuer so good : hereby we must be admo●●shed , to take heede of the vse of them , and all other vnlawful ceremonies , both in respect of their formes , be they praises or praiers , or imprecations ; as also in regard of their endes , be they neuer so good in outward appearance . but alas ! the more lamentable is the case , charming is in as great request as physicke , and charmers more sought vnto then physicians in time of neede . there be charmes for all conditions and ages of men , for diuers kinds of creatures , yea for euery disease ; as for head-ach , tooth-ach , stitches , and such like . neuerthelesse , howsoeuer some haue subiected themselues to such base and vngodly meanes , yet the vse hereof by the mercie of god , hath not beene vniuersall . and those that haue sought for helpe , are to be aduised in the feare of god , to repent of this their sinne , and to take a better course . let them rightly consider , that they haue hither to depended vpon satan for helpe , and consequently haue dishonoured god , and renounced lawfull meanes sanctified by him , which should not haue beene done in case of the greatest worldly gaine . for no man may doe euill , that good may come of it . but they that vse the helpe of charmers , and consult with wisemen , are wont to alleadge something in defence or excuse of their practise . first , that they for their part , meane no hurt , they know no euill by the man whome they seeke to , they onely send to him , and he does them good , how , and in what manner they regard not . ans. 1. indeed many be ignorant of the inchanters courses . but in cases of losse and hindrance , men ought not onely to inquire the meanes , but to waigh and consider the warrantablenes thereof , otherwise they doe not that they doe of faith , and so are guiltie of sinne before god , rom. 14. last vers . 2. put the case they themselues meane no hurt , yet in this action they doe hurt to themselues , by reposing trust in things , which vpon better consideration they shall finde to be dishonourable , and therefore hatefull to god. secondly , they alledge ; we goe to the physician for counsell , we take his recipe , but we know not what it meaneth ; yet we vse it , and finde benefite ; if this be lawfull , why may we not as well take benefit by the wiseman , whose courses we be ignorant of ? ans. 1. physick vsed in time and place , is a worthy ordinance of god , and therefore beeing rightly vsed , god giues his blessing to it . but for inchantment it was neuer sanctified by god , and therefore cannot be vsed in any assurance of his blessing . 2. the physicians receit being a composition and mixture of naturall things , though a man knowes it not , yet he takes it into his stomake , or applies it to his bodie , and sensibly perceiues the vertue and eff●cacie thereof in the working : whereas the charmers course consisteth of words , which neither are knowne in themselues , nor are manifest in their vse to sense or vnderstanding . and hereby it is plaine , there is not the same reason of physicke and charmes : the one hauing a sensible operation by vertue giuen it of god ; the other insensible , and wrought aboue ordinaric meanes by the worke of satan . thirdly , they alleadge , god is mercifull , and he hath prouided a salue for euery sore , they haue vsed other means , but they haue not succeeded , and what should they doe more , may they not in extremitie repaire to the inchaunter , and see what he can doe for them , rather then their goods and cattell should be lost and spoyled ? ans. 1. it were better for you to bide by the losse , yea to liue and die in any sickenes , then to tempt god by seeking help at charmers hands : for their helpe is dangerous , and commeth from the deuill , whereupon if ye rest your selues , ye ioyne league with him , and so hazzard eternally the safetie both of bodies and soules . 2. vse good meanes allowed of god , and when they haue beene vsed often without successe , proceede not to other courses , but referre your selues to god , and say with iob , the lord hath giuen , and the lord hath taken away : blassed be the name of the lord , iob 1. 21. and thus much of inchanting , the first part of operatiue witchcraft . sect. ii. the second part is iugling . iugling , is the deluding of the eye with some strange sleight done aboue the or linar●e course of nature . in this description there are two points necessarily required in the point of iugling , delusion of the eye , and extraordinarie sleight . delusion is then performed , when a man is made to thinke he sees that , which indeede he sees not . and this is done by the operation of the deuill diuersly , but especially three waies . first , by corrupting the humour of the eye , which is the next instrument of sight . secondly , by altering the ayre , which is the meane by which the obiect or species is carried to the eye . thirdly , by altering and changing the obiect , that is , the thing seene , or whereon a man looketh . this deluding of the sense , is noted by paul , gal. 3. 1. o foolish gal●tians , who hath * bewitched you ? where the spirit of god ●eth a word borrowed from this kind of sorcerers , which in full meaning signifieth thus much : who hath deluded your eyes , and caused you to thinke you see that , which you see not . as if he should haue said , looke as the iugler , by his deuillish art , deludeth the outward eye , and maketh men thinke they see that , which indeede they doe not : euen so the false apostles , by their erroneous doctrine , haue deluded the eies of your minds , and haue caused you , galatians , to iudge that to be the word of god , which is not , and that to be truth , which is error and falshood . paul giues vs to vnderstand by the very phrase vsed , that there is such a kind of iugling , as is able to deceiue the eye : for otherwise his comparison would not hold . the second thing required in iugling , is a sleight done aboue the order and course of nature . this is the point which maketh those conueiances to be witchcraft . for if they were within the compasse of nature , they could not be rightly ●earmed and reputed sorceries ; considering that diuerse men , by reason of the agilitie of their bodies , & sleight of their hands , are able to worke diuers feats , which seeme strange to the beholders , and yet not meddle with witchcraft . againe , some by the lawfull art of the optiks , may shew strange & admirable things , by meanes of light and darknesso , and yet may be free from impution of magicall worke● ; because they keepe themselues wholly within the power and practise of nature . but sleights done 〈◊〉 ouer and aboue delusiō , must passe the ordinarie bounds and precincts of nature , and so are made points of witchcraft . one memorable example , for the clearer manifestation of this point , we haue in the scripture , by name in the 7 , 8 , and 9 , chapters of exodus , where moses and aaron wrought wonders before pharaoh , turning the rodde into a serpent , and water into blood , with many other such like . now iannes and iambres ( for so paul calleth them , 2. tim ▪ 3. 8. ) the magicians of egypt , did worke the same miracles which moses and aaron had done : but here was the difference● moses made true creatures , and wrought true miracles , whereas they did all in appearance and outward shew . for theirs were not true reall actions , but onely magicall illusions , wrought by the sleight & subtilty of the deuil , in the practise of lugling . and because some thinke , that the serpents and froggs caused by the magitians , were true creatures , and all their other workes as really and truely done , as those which moses and aaron did , i will here stand a little to shewe and prooue the contrarie , that they were onely in shew and appearance , and not in deede and truth . first then , if the frogs and serpents caused by iannes and iambres were true creatures indeede , and their other sleights true and reall works ; then they were made and caused either by the deuill , or by god himselfe : ( for no man of himselfe can make a rod to become a true serpent . ) but this was done neither by the deuill , nor by god , as shall appea●e in the sequel● . they were not done by the deuill ; because the deuill cannot make a true creature , either serpent or frogge . hovv doth that appeare ? ans. to make a true creature of any sort , by producing the same out of the causes , is a vvork seruing to continue the creation , and is indeede a kinde of creation . now the deuill as he cannot create a thing at the first , so he is not able to continue the same by a new creation : that beeing a propertie belonging to god onely . for better conceiuing hereof , we must know , that god crea●eth two waies : either primarily in the beginning , whē he made all things of nothing , gen. 1. 1. or secōdarily , in the gouernment of the world , when he produceth a true creature in a true miracle : yet not making it of nothing ( as he did in the beginning ) but producing it by ministring and in forming the matter immediately by himselfe , without the aide of ordinarie meanes and instruments appointed after the creation . the former is creation properly called ; the latter a continuance thereof . both these god hath reserued to himselfe , as incommunicable to any creature . as for the succession and propagation of creatures in their kinds , as of men , beasts , birds , fishes , &c. it is onely a continuation of the creatures in their kindes , and is wrought by ordinarie meanes of generation ; but is no continuance of the worke of creation . and the deuill by his power may make counterfeits of the true creatures of god , but neither by creating them , nor by continuing their creation ; these two beeing workes peculiar and proper to the deitie alone . againe , if the deuill could turne a rodde into a true serpent , and water into blood indeed , then his power should be equall to the power of the sonne of god himselfe . for the first miracle that he wrought , was the turning of water into wine , loh. 2. and that was no greater a worke , then the turning of water into blood , or a rod into a serpent . but this were most horrible blasphemic , to match the deuill with the son of god , and his finite power , with the power of the godhead , by which miracles are wrought . and the truth is , satan can worke no true miracles ; neither doth the text import , that the magicians did that which they did by miracle , but by inchantment and sorcerie , exod. 7. 11. 22. & 8. 7. in the second place , i affirme that god did not create these creatures , or cause the works of the magicians : to be effected . and this is prooued by the words of paul , 2. tim. 3. 8. who saith , that iannes and iambres ( which did these workes ) withstood moses and aaron , whom god had sent , and by whom he wrought . if then god had wrought with the magicians also , he should haue beene against himselfe , yea , he should haue wrought both waies , for himselfe , and against himselfe , and consequently should haue impeached his ovvne glorie , for the manifestation vvhereof he wrought miracles by moses and aaron ; which vve may not once thinke of god. seeing therefore that these serpents , if they were true creatures , were not created either by satan , because he could not , or by god himselfe , because he would not ; it must needes remaine , that they , & all other the magicians works , were meere illusions , & not otherwise . yet for the further clearing of the matter in hand : the text it selfe yeeldeth sundrie reasons , to prooue that these acts of the sorcerers , were but appearances , and not things really produced . first , they that cā not do a lesser thing , can not possibly do a greater . now moses shewes that the egyptian inchāters could not do a lesser thing then the turning of rodds into true serpents , or waters into blood . for they could not by all their power & skill , preserue themselues from the plagues of egypt , as the botch & other iudgements , exod. 9. 11. which was a more easie thing , then to make or change a creature . nay , they were not able to bring forth lice by their inchantment , which seemed to be the least miracle , but acknowledged that to be the ●inger of god , ex. 8. 18 , 19. secondly , the text saith , that aarons serpent deuoured their serpents , exod. 7. v. 12. hence it followeth , that theirs could not be true creatures . for in all likelihood they were all of the same kind , and of like quantitie , at least in shew . and it was neuer seene , that one creature should receiue into it selfe an other creature of equall bignesse , with preseruation of it selfe . neither hath it been obserued ordinarily , that one creature shold deuoure another of the same kind . it was therefore a worke of gods secret power in the true serpent , wherby he would shew that the other were not true and real , but formall & imaginarie . thirdly , if the magicians had beene able to haue made true frogges and serpents , then by the same power they might have remooued those which moses brought : for the like abilitie is required in both : yet this they could not doe , but were faine to intreat moses , to pray for their remooueall . so saith the text , then pharaoh called for moses and aaron , and said , pray , &c. exod. 8. 8. lastly , the frogges which moses caused , when they were remooued , beeing gathered on ●eapes , caused great corruption , and the whole land stanke of them , exod. 8. 14. againe , the water turned into blood , made the fish in the riuer to die , and the water to stinko , so that the egyptians could not drinke of the water of the riuer , exod. 7. 21. but we read of no such effect of the frogges and waters of the inchanters , which doubtlesse would haue followed as well as the other , if both had beene true and reall creatures . it remaines therefore , that these were but meere appearances and iugling trickes , and the sorcerers themselues iuglers , yea all their works but sleights , caused by the power and subtiltie of satan , and no true works , as hath beene said . thus i haue declared the whole nature , grounds , and kinds of this damnable art. chap. v. what witches be , and of how many sorts . hauing in the former part of this treatise opened the nature of witchcraft , and thereby made way for the better vnderstāding of this iudiciall lawe of moses , i come now to shew who is the practiser hereof , whome the text principally aimeth at , namely , the witch , whether man or woman . a witch is a magician , who either by open or secret league , wittingly and willingly , consenteth to vse the aide and assistance of the deuill , in the working of wonders . first , i call the witch [ a magician ] to shew what kind of person this is : to wit , such a one as doth professe and practise witchcraft . for a magician is a professor and practiser of this arte , as may appeare , act. 8. 9. where simon a witch of samaria is called magus , or simon the magician . againe , in this generall tearme , i comprehend both sexes or kindes of persons , men and women , excluding neither from beeing witches . a point the rather to be remembred , because moses in this place setting downe a iudiciall ●awe against witches , vseth a word of the feminine gender [ ●●ecasbephah ] which in english properly signisieth , a woman wicth : whereupon some might gather , that women onely were witches . howbeit moses in this word exempteth not the male , but onely vseth a notion referring to the female , for good causes ; principally for these two . first , to giue vs to vnderstand , that the woman beeing the weaker sexe , is sooner intangled by the deuills illusions with this damnable art , then the man. and in all ages it is found true by experience , that the deuill hath more easily and oftner preuailed with women , then with men . hence it was , that the hebrues of ancient times , vsed it for a prouerb , the more women , the more witches : his first temptation in the beginning , was with eue a woman , and since he pursueth his practise accordingly , as making most for his aduantage . for where he findeth easiest entrance , and best entertainement , thither will he oftnest resert . secondly , to take away all exception of punishment from any partie that shall practise this trade , and to shewe that weaknes cānot exempt the witch from death . for in all reason , if any might alledge insirmitie , and plead for fauour , it were the woman , who is weaker then the man. but the lord saith , if any person of either sexe among his people , be found to haue entred couenant with satan , and become a practiser of sorcerie , though it be a woman and the weaker vessell , shee shall not escape , she shall not be suffred to liue , she must die the death . and though weakenes in other cases , may lessen both the crime and the punishment , yet in this it shall take no place . the second point in the description , is consenting to vse the helpe of the deuill , either by open or secret league , wittingly and willingly : wherein standeth the very thing , that maketh a witch to be a witch : the yeelding of consent vpon couenaut . by which clause , two sorts of people are expressely excluded from being witches . first , such as be tainted with phrenzy or madnes , or are through weakenesse of the braine deluded by the deuill . for these , though they may be said after a sort to haue societie with satan , or rather he with them , yet they cannot giue their consent to vse his aide truely , but onely in imagination ; with the true witch it is farre otherwise . secondly , all such superstitious persons , men or women , as vse charmes and inchantment for the effecting of any thing vpon a superstitious and erroneous perswasion , that the charmes haue vertue in them to doe such things , not knowing that it is the action of the deuill by those meanes ; but thinking that god hath put vertue into them , as hee hath done into hearbs for physicke . of such persons we ●gue ( no doubt ) abundance in this our land , who though they deale wickedly and sinne grieuously in vsing charmes , yet because they intend not to ioyne league with the deuill , either secretly , or formally , they are not to be counted witches . neuertheles , they are to be aduertis●d in the meane time , that their estate is fearefull . for their present vngodly practises haue prepared them already to this cursed trade , and may bring them in time to be the ranckest witches that can be . wherefore i aduise all ignorant persons , that know not god nor the scriptures , to take heede and beware of this dangerous euill , the vse of charmes . for if they be once conuinced in their consciences , and knowe that god hath giuen no power to such meanes , and yet shall vse them , assuredly they doe in effect consent to the deuill to be helped by him , and thereupon are ioyned in confederacie with him in the confidence of their owne hearts , and so are become witches . the third and last thing in the description , is the end of witchcraft ; the w●rking of wōders . wōders are wrought three wayes ( as hath beene shewed , ) either by diuination , or by inchātment , or by lugling : and to one of these three heads , 〈◊〉 ●eates and practises of witchcraft 〈◊〉 to be referred . now if any man doubt , whether there b●such witches indeede as haue beene ●escribed , let him remember , that beside experience in all ages and countries , wee haue also sundrie examples of them euen in the scriptures . in the old testament we read of balaam , numb . 23. who though he be called a prophet , because he was so reputed of men , yet indeede he was a notorious witch , both by profession and practise , and would haue shewed his cunning in that kind vpon the israelits , if god had not ●undered him against his will. of the same kinde were the inchanters of egypt exod. 7. the witches of persia , dan. 2. and the pythonisse of endor , known for a renowned sorcerer ouer all israel , and therefore sauls seruants beeing asked , could presently tell of her , as we read , 1. sam. 28. in the new testament , mention is made of simon , whose name declared his profession● his name was magus , and the text saith , that he vsed witchcraft , and bewitched the people of 〈◊〉 , calling himselfe a great man , act. 8. 9. whence it was that after his death , there was a statue set vp in rome in honour of him in the daies of claudius cesar , with this inscription ; simoni deo sancto . and it is not vnlike , but bar-jesus the false prophet at paphus , was a man addicted to the practises of witchcraft , and for that cause was called by a kinde of excellency , elymas the * magician , act. 13. 6. 8. that is , the great or famous sorcerer . lastly , the pythonisse at philippi , that gat her master much aduantage by diuining , act. 16. 16. and all these vsed the helpe of the deuill , for the working of wonders . of witches there be two sorts : the bad witch , and the good witch : for so they are commonly called . the bad witch , is he or she that hath consented in league with the deuill , to vse his helpe , for the doing of hurt onely , as to strike and annoy the bodies of men , women , children , and cattell with diseases , and with death it selfe : so likewise to raise tempests , by sea and by land , &c. this is commonly called the binding-witch . the good witch , is he or shee that by consent in a league with the deuill , doth vse his help , for the doing of good onely . this cannot hurt , torment , curse , or kill , but onely heale and cure the hurts inflicted vpon men or cattell , by badde witches . for as they can doe no good , but onely hurt ; so this can doe no hurt , but good onely . and this is that order which the deuill hath set in his kingdome , appointing to seuerall persons their seuerall offices and charges . and the good witch is commonly tearmed the vnbinding witch . now howsoeuer both these be euill , yet of the two , the more horrible & de●●stable monster is the good witch : for looke in what place soeuer there be any bad witches that hurt onely , there also the deuill hath his good ones , who are better knowne then the bad , beeing cōmonly called wise-men , or wise-women . this wil appeare by experience in most places in these countries . for let a mans childe , friend , or cattell be taken with some sore sicknes , or strangely tormented with some rare and vnknowne disease , the first thing he doth , is to bethink himselfe and inquire after some wiseman or wise-woman , & thither he sends and goes for helpe . when he comes , he first tells him the state of the sicke man : the witch then beeing certified of the disease , prescribeth either charmes of words to be vsed ouer him , or other such counterfeit meanes , wherein there is no vertue ; beeing nothing els but the deuills sacraments , to cause him to doe the cure , if it come by witchraft . well , the meanes are receiued , applied , and vsed , the sicke partie accordingly recouereth , and the conclusion of all is , the vsuall acclamation ; oh happie is the day , that euer i met with such a man or woman to helpe me ! here obserue , that both haue a stroke in this action : the bad witch hurt him , the good healeth him ; but the truth is , the latter hath done him a thousand fold more harme then the former . for the one did onely hurt the bodie , but the deuill by meanes of the other , though he haue left the bodie in good plight , yet he hath laid fast hold on the soule , and by curing the body , hath killed that . and the partie thus cured , cannot say with dauid : the lord is my helper ; but the deuill is my helper ; for by him he is cured . of both these kinds of witches the present law of moses must be vnderstood . this point well considered , yeeldeth matter both of instruction and practise . of instruction , in that it shewes the cunning and craftie dealing of satan , who afficteth and tormenteth the body for the gaine of the soule . and for that purpose hath so ordered his instrumēts , that the bad witch giues the occasion , by annoying the body or goods ; and the good immediatly accomplisheth his desire , by intangling the soule in the bands of errour , ignorance , and false faith . againe , this sheweth the blindnes of naturall corruption , specially in ●gnorant and superstitious people . it is their nature to abhorte hurtfull persos , such as bad witches be , and to count them execrable ; but those that doe , them good , they honour and reuerence as wise men and woman , yea secke and 〈◊〉 vnto thē in times of extremitie , though of all persons in the world they be most odious : and satan in them 〈◊〉 the greatest friend , when he is most like himselfe , and intendeth greatest mischiefe . let all ignorant persons be aduised hereof in time , to take heede to themselues , and learne to knowe , god and his word , that by light from thence they may better discerne of the subtile practises of satan and his instruments . for matter of practise ; hence wee learne our duetie , to abhorre the wizzard , as the most pernicious enemie of our saluation , the most effectuall instrument of destroying our soules , and of building vp the deuills kingdome ; yea , as the greatest enemie to gods name , worship , and glorie , that is in the world , next to satan himselfe . of this sort was simon magus , who by doing strange cures and workes , made the people of samaria to take him for some great man , who wrought by the mightie power of god , whereas he did all by the deuill . he therefore beeing a good witch , did more hurt in seducing the people of god , then balaam a bad one could with all his curses . and we must remember that the lord hath set a lawe vpon the witches head , he must not liue , and if death be due to any , then a thousand deaths of right belong to the good witch . but the patrones of witches indeauour to delude the true interpretation of that lawe . for by a witch ( say they ) we must vnderstand a poisoner , and they alledge for that purpose the 70. interpreters , who translate the original word [ mecashephah ] by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifieth a poisoner . i answer : first ; the word vsed by the 70. interpreters signifieth indeede so much , yet not that onely , but also a vvitch in generall , as may appeare in sundrie places of scripture . the apostle , reckoning vp witchcraft among the workes of the flesh , vseth the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not for poysoning , but for all magicall arts , as hierome testifieth vpon the place . and that it must necessarily be so translated , it is euident , because in the next verse murther is termed another worke of the flesh , vnder which , poisoning and all other kinds of killing are comprehended . and the same word is vsed in the like sense , reu. 21. 8. and 22. 15. againe , the word [ mecashephah ] which moses vseth , is ascribed to the inchanters of egypt , in the 7. 8. and 9. chapters of exodus ; and to the wisemen of babel , dan. 2. who are also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the translation of the seauentie : and both sorts of them were witches and sorcerers . the kings of egypt and babylon vsed these [ mecashephim ] for sundrie purposes , and made them of their counsell ; and if they had beene according to this allegation , poisoners , it is not like they would haue so fitted the humors of those two princes , pharaoh and nebuchadne●sar , much lesse that they would haue so ordinarily required their presence and assistance , in the businesse there mentioned . thirdly , there is a peremptorie law against the wilfull murtherer , num. 35. 31. that he should be put to death , and that no recompence should be taken for his life . in which place all poisoners are condemned , because they are wilfull murtherers . now if here in exodus , by [ mecashephah ] we should vnderstand a poisoner , then there should be one and the same law twice propounded for the same thing , which is not like : and therefore the word vsed by moses in this text , signifieth not a poisoner properly , but a witch . chap. vi. of the punishment of witches . hitherto i haue treated of the nature of witchcraft , both in generall , & particular , and haue also shewed what witches are , both good and badde . and now i proceede to the second point considered in this text , the punishment of a witch , and that is death . in the iudiciall laws of moses ( wherof this is one ) the lord appointed sundrie penalties , which in qualitie and degree differed one from another , so as according to the nature of the offence , was the proportion and measure of the punishment ordained . and of all sinnes , as those were the most heinous in account , which tended directly to the dishonour of god , so to them was assigned death , the greatest and highest degree of punishment . he that despised the law of moses , died without mercy vnder two or three witnesses , hebr. 10. 28. the punishment of the theefe , was restitution foure-fold , exod. 22. 1. but the murtherer must be put to death , numb . 35. 31. the idolater and seducer were commanded to be slaine , exod. 22. 20. deut. 13. 5. the blasphemer must be stoned , leuit. 29. 19. and the vvitch is numbred amongst these grieuous of fend●rs : therefore his punishment is as great as any other . for the text saith , he might not be suffered to liue , exod. 22. 18. but why should the vvitch be so sharply censured ? and what should mooue the lord to allot so high a degree of punishment to that sort of offenders ? ans. the cause was not the hurt , which they brought vpon men in bodie , goods , or outward estate . for there be sundrie that neuer did harme , but good onely . vve reade not of any great hurt that was done by the inchanters of egypt , or by the pythonisse of endor , or by simon magus in samaria . and those diuining vvitches , which haue taken vpon them to foretell things to come , hurt not any , but themselues , yet they must die the death . this therefore is not the cause . but what if these doe hurt , or kill , must they not then die ? yes verely , but by another law , the law of murther , and not by the law of vvitchcraft . for in this case , he dieth as a murtherer , and not as vvitch , and so he should die , though he were no vvitch . the cause then of this sharpe punishment , is the very making of a league with the deuill , either secret or open , whereby they couenant to vse his helpe for the working of wonders . for by vertue of this alone it commeth to passe , that vvitches can doe strange things , in diuining , inchanting , and iugling . now let it be obserued , of what horrible impietie they stand guiltie before god , who ioyne in confederacie with satan . hereby they renounce the lord that made them , they make no more account of his fauour and protection , they doe quite cut themselues off from the couenant made with him in baptisme , from the communion of the saints , from the true worship and seruice of god. and on the contrarie they giue themselues vnto satan , as their god , whome they continually feare and serue . thus are they become the most detestable enemies to god , and his people , that can be . for this cause samuel told saul , that rebellion was as the sinne of witchcraft : that is , a most heinous & detestable sinne in the sight of god. the traytour , that doth no hurt to his neighbour , but is willing and readie to doe him the best seruices that can be desired , is notwithstanding by the law of nations , no be●ter then a dead man , because he betraies his soueraigne , and consequently cannot be a friend vnto the common-wealth . in like manner , though the witch were in many respects profitable , and did no hurt , but procured much good ; yet because he hath renounced god his king and gouernour , and hath bound himselfe by other lawes to the seruice of the enemie of god , and his church , death is his portion iustly assigned him by god ; he may not liue . chap. vii . the application of the doctrine of witchcraft to our times . thus hauing deliuered the true sense and interpretation of this iudiciall law , both concerning the sinne of witchcraft , & the persons by whom this sinne is practised ; it remaineth now that i should make some vse thereof , by way of application to the witches of our times . in doing whereof , foure particular questions of moment , are to be handled . i. whether the witches of our times , be the same with those , that are here condemned by the law of moses ? for some there be , and those men of learning , and members of gods church , that hold they are not . ii. if they be the same ( as it shall appeare they are ) then how we may in these daies be able to discerne , and discouer a witch ? iii. what remedie may be vsed against the hurt of witchcraft ? iv. whether our witches are to be punished with death , and that by vertue of this lawe of moses ? sect. i. i. question . whether the witches of our times , be the same with those that are here condemned by moses law ? ans. if we doe well consider the qualitie , and condition of the witches of our daies , we shall easily see that they be the same . for experience sheweth , that whether they be men or women , but especially aged women , they be such persons , as doe renounce god , and their baptisme , and make a league with the deuil , either secretly or openly ; in which the deuill bindeth himselfe to teach them certaine rites and ceremonies , whereby they may be able to worke wonders , as to stirre vp tempests , to reueale secrets , to kill or hurt men , and cattell , or to cure and doe good , according to the tenour of their couenant . the * confessions of witches recorded in the chronicles of countries through all europe , doe with common consent declare and manifest this point . so that howsoeuer our vvitches may differ in some circumstances from those in the time of moses , as either in the instruments , and meanes vsed , or in the manner and forme , or in some particular ends of their practises ; yet in the substance and foundation of witchcraft , they agree with them . for both of them haue made a couenant with the deuill one way or other , and by vertue thereof haue wrought wonders aboue the order of nature . agreeing therefore in the verie foundation and forme of witchcraft , which is the league , and in the proper end , the working of wonders : they must needs be in substance and effect the same with the witches mentioned by moses . and yet this point is denied by some , and the witches of these daies haue their patrons , who vse reasons to prooue , that now we haue none such as we speake of . their reasons are specially three . first , they labour to take away the forme of witchcraft , affirming , that there can be no confederacie made betweene the witch and the deuill , and that for foure causes . i. in euery league and contract the parties must be mur●ally bound each to other : now betweene man or woman , and the deuill , there can be no bond made , and though there could , yet man is bound in conscience to god , to renounce the bond of obedience to satan , and to breake the couenant . ans. there be two sorts of leagues ; lawfull , and vnlawfull : in all lawfull leagues it is true , that there must be a mutuall bond of both parties , each to other , which may not be dissolued ; but in vnlawfull compacts it is otherwise . and no man can say that this league betweene a witch and the deuill is lawfull , but wicked , and damnable , yet beeing once made , howsoeuer vnlawfully , it is a league and compact . this therefore prooueth not , that there can be no couenant at all , but that there can be no lawfull couenant betwixt them , which no man will denie . ii. satan and the witch are of diuers natures : he is spirituall , they are corporall substances : therefore there can be no league made betweene them . ans. the reason is not good . for euen god himselfe , who is of nature most simple and spirituall , made a couenant with adam , renued the same vnto abraham , isaac , and iacob : and continueth it with his church on earth , from age to age . hence it appeareth , that diuersitie of nature in the parties , can not hinder the making of a couenant . and therefore if man may make couenant with god himselfe , who is most spirituall ; then may he likewise come in league with the deuill , whose substance is not so pure and sp●rituall . againe , we must remember , that in making of a couenant , it is sufficient , that the parties consent and agree in will & vnderstanding , though other circumstances and rites , which are but signes of confirmation , be wanting . be it then , that satan hath not a bodily substance , as man hath , yet considering that man is indued with vnderstanding , to coceiue of things , as the deuill doth , and hath also will to yeeld consent , and approbation thereunto , though in a corrupt and wicked manner , there may passe a confederacie , and a couenant may be made , and stand in force betweene them . iii. whatsoeuer the deuill doth in this compact , he doth it in fraud and deceit , neuer meaning in his promises , as man doth , and when both parties meane not one & the same thing , how can they growe to agreement in any kind ? ans. suppose this be true , yet it onely prooueth , that the couenant made betweene them , was deceitfull and vnlawfull . but what of that ? stil it remaineth a bargaine howsoeuer : for it faileth onely in the circumstance , the substance , which is the consent of the parties , was not wanting . iv. vvitches of our times ( say they ) are aged persons , of weake braines , and troubled with abundance of melancholie , and the deuill taketh aduantage of the humor , and so deludes them , perswading that they haue made a league with him , when they haue not , and consequently moouing them to imagine , that they doe , and may doe strange things , which indeed are done by himselfe , and not by them . ans. this reason is a meere melancholike conceit , without ground . and the contrarie is a manifest truth , that they are not so , as is affirmed , parties deceiued by reason of their humors . for first , our vvitches are as wise and politike , yea as craftie and cunning in all other matters , as other men be ; whereas brainsicke persons troubled with melancholy , if their vnderstanding be distempered in one action , it will be faultie likewise in others , more or lesse . againe , our vvitches know that they sinne in their practises of vvitchcraft , and therefore they vse subtill meanes to couer them , and he that would conuict them , must haue great dexteritie to goe beyond them . now if they were persons deluded , through corruption of any humors ; looke what humour caused them to doe a thing , the same would vrge them to disclose it . thirdly , they are also of the same stamp , they take the same courses in all their practises , their consent in word and action is vniuersall . men of learning haue obserued , that all witches through europe , are of like cariage and behauiour in their examinations , and conuictions : they vse the same answers , refuges , defenses , protestations . in a word , looke what be the practises and courses of the witches in england , in any of these particulars , the same be the practises of the witches in spaine , fraunce , italie , germanie , &c. wherefore the case is cleare , they are not deluded by sathan , through the force of humour ▪ ●s is auouched : for such persons , according as they are diuersly ●ake● , would shewe themsel●es diuersly affected , and varie in their speeches , actions , and conceipts , both publike and priuate . fourthly , our witches are wont to communicate their skill to others by tradition , to teach and instruct their children and posteritie , and to initiate them in the grounds and practises of their owne ●rade , while they liue , as may appeare by the confessions recorded in the courts of all countries . but if they were persons troubled with melancholie , their conceipts would die with them . for conceits , and imaginarie ●ancies , which rise of any humour , cannot be conuayed from partie to partie , no more then the humour it selfe . lastly , if this slight might serue to defend witches vnder pretence of delusion through corrupted humours , then here were a couer for all manner of sinnes . for example : a fellon is apprehended for robberie or murther , and is brought before the iudge : vpon examination he confesseth the fact , beeing conuicted the law proceeds to condemnation . the same mans freinds come in , and alledge before the iudge in this māner : this man hath a crazie braine , and is troubled with melancholy , and though he hath confessed the fact , yet the truth is , it was not he , but the deuill , who himselfe committed the murther , and made him thinke he did it , when he did it not , & hereupon he hath confessed . would any man thinke , that this were a reasonable allegation , and a sufficient meane to mooue the iudge to acquite him ? assuredly if it were , vpon the same ground might any sinne be laid vpon the deuils backe , and all good lawes and iudiciall proceedings be made voide . therefore howsoeuer the patrons of witches be learned men , yet they are greatly deceiued in fathering the practises of sorcerie vpon a melancholike humour . but for the further ratifying of their assertion , they proceede , and vse this argument : they which confesse of themselues things false , and impossible , must needs be parties deluded , but our witches doe this , when they be examined or consulted with , as that they can raise tempests , that they are caried through the aire in a moment , from place to place , that they passe through key-holes , and clifts of doores , that they be sometimes turned into catts , hares , and other creatures ; lastly , that they are brought into farre countries , to meete with herodias , diana , and the deuill , and such like ; all which are mere fables , and things impossible . ans. we must make a difference of witches in regard of time . there is a time , when they first beginne to make a league with satan , and a time also after the league is made and confirmed . when they first beginne to grow in confederacie with the deuill , they are sober , and their vnderstanding sound , they make their match waking , and as they thinke wisely enough , knowing both what they promise the deuill , and vpon what conditions , and therefore all this while it is no delusion . but after they be once in the league , and haue beene intangled in compact with the deuill ( considerately as they thinke , for their owne good and aduantage ) the case may be otherwise . for then reason and vnderstanding may be depraued , memorie weakned , and all the powers of their soule blemished . thus becomming his vassalls , they are deluded , and so intoxicated by him , that they wil run into thousands of fantasticall imaginations , holding themselues to be transformed into the shapes of other creatures , to be transported in the ayre into other countries , yea to do many strange things , which in truth they doe not . i come now to their second reason . the witches of our age ( say they ) were not knowne in the daies of moses , nor of christ , therfore that law concerneth them not . to this i answer two waies : first , that their argument is naught : for by the same reason the papists might auouch the lawfulnes of the images of saints , as of peter , paul , and others , yea of christ himselfe , because they were not knowne in the daies of moses , and therefore could not be condemned in the second commandement . whereas contrarily , the spirit of god , hath so framed and penned the lawes morall , and iudiciall , which concerne man , as that they fetch within their compasse all sinnes of all ages , and condemne them . and therefore whatsoeuer is against the law of god written by moses , though it were not knowne , nor heard of , either when the law was made , or afterward , is yet condemned by the same law. againe , i answer , that our witches are the same that were in moses time : and therfore by their owne reason must needes be condemned by this iudiciall lawe . for by the records of auncient writers it is prooued , that about a 1200. yeares before christs birth , shortly after the troian warre , which was 100. yeare and vpward before the building of the temple by salomon , there were the same vvitches that are now , as the circes , and syrenes , and such like , mentioned in the * narration of that warre , as is manifest to them that knowe the storie . againe , 500. yeares before christ when the romans made their * twelue tables , which comprised all the lawes whereby that famons commonvvealth vvas gouerned , they made one expressely against witches , euen the same vvith these of our time , for practising the same things , as blasting of corne , hurting of cattell , mer , vvomen , and children , &c. and for the time of christ , though there be no particular mention made of any such witches ; yet thence it followeth not , that there were none : for all things that then happened , were not recorded : and i would faine know of the chiefe patrons of them , whether those parties possessed with the deuill , and troubled with strange diseases , whom christ healed , and out of whom he cast deuills , were not bewitched with some such people , as our witches are ? if they say no , let them if they can prooue the contrarie . the third & last reason is this : christ at his comming abolished all sinne , and therfore miracles & witchcraft thē ceased also . the apostle saith , that he spoiled principalities and powers , and triumphed ouer them vpon the crosse , coloss. 2. 15. ans. this argument is friuolous , seruing as well to iustifie the traytor , the theefe , and the murtherer , as the witch . for whereas it is alleadged , that christ abolished all sinne ; we must vnderstand how : not simply , so as sinne should be no more , but onely in part , in this life , reseruing the final destruction thereof to the last iudgement . againe , sinne is not abolished , no not in part vnto all , but onely to the members of christ. whereupon the apostle sa●h , there is no condemnation to them that are in christ , rom. 8. 1. because no sinne is imputed vnto them . but vnto witches , and all the enemies of christ , sinne is imputed , and not abolished . to conclude , howsoeuer much is said in their defence , yet the first part is cleare affirmatiuely , that the witches of our time are the same with the witches that were in moses time , in truth and substance . and so much for the first question . sect. ii. ii. quest. how we may be able in these our daies to discerne and discouer a witch ? ans. the discouerie of a witch is a matter iudiciall , as is also the discouerie of a theefe and a murtherer , and belongeth not to euerie man , but is to be done iudicially by the magistrate according to the forme and order of law ; who therefore is set apart for such ends , and hath authoritie both to discouer , and to punish the enemies of god and his church . now for the magistrates directiō in this busines , we are to know , that in the discouerie of a vvitch , two things are required , examination , and conuiction . § 1. examination is an action of the magistrate , making speciall enquirie of the crime of witchcraft . this action must haue the beginning from occasions , and presumptions . for the magistrate though he be a publike person , and stand in the roome of god , for the execution of iustice , yet he may not take vpon him to examine whom , and how himselfe willeth , of any crime ; neither ought he to proceed vpon sleight causes , as to shewe his authoritie ouer others , or vpon sinister respects , as to renenge his malice , or to bring parties into danger or suspition ; but he must proceede vpon speciall presumptions . those i call presumptions , which doe at least probably , and coniectutally note one to be a vvitch ; and these are certaine signes , whereby the partie may be discouered : i will touch some few of them . the first in order is this : if any person , man , or woman , be notoriously defamed for such a partie . notorious desamation , is a common report of the greater sort of people , with whom the partie suspected dwelleth , that he or she is a witch . this yeeldeth a strong suspition . yet the magistrate must be warie in receiuing such a report . for it falls our oftentimes , that the innocent may be suspected , and some of the better sort notoriously desamed . therfore the wise and prudent iudge ought carefully to looke , that the report be made by men of honestie and credit : which if it be , he may then proceede to make further inquirie or the fact . the second is , if a fellow-witch or magician giue testimonie of any person to be a witch , either voluntarily , or at his or her examination , or at his or her death . this is not sufficient for conuiction , or condemnation , but onely a fit presumption to 〈◊〉 strait examination of the partie to be made . thirdly , if after cursing there followeth death , or at least some mischiefe . for vvitches are wont to practise their mischieuous facts by cursing and banning . this also is a sufficient matter of examination , not of conuiction . fourthly , if after enmitie , quarelling , or threatning , a present mischiefe doth follow . for parties deuillishly disposed , after corsings doe vse threatnings ; and that also is a great presumption . fiftly , if the partie suspected be the sonne or daughter , the manseruant or maidseruant , the familiar friend , ●eere neighbour , or old cōpanion of a known and conuicted witch . this may be likewise a presumption . for witchcraft is an art that may be learned , and conueied from man to man , and often it falleth out , that a vvitch dying leaueth some of the forenamed , heires of her witchcraft . sixtly , some doe adde this for a presumption , if the partie suspected be found to haue the deuills marke : for it is commonly thought , when the deuill maketh his couenant with then , he alwaies leaueth his marke behinde him , whereby he knowes them for his owne . now if by some casuall meanes , such a marke be descried on the bodie of the partie suspected , whereof no euident reason in nature can be giuen , the magistrate in this case may cause such to be examined , or take the matter into his owne hand , that the truth may appeare . lastly , if the partie examined be vnconstant , or contrarie to himselfe in his deliberate answers , it argueth a guiltie minde and conscience , which stoppeth the freedome of speech and vtterance , and may giue iust occasion to the magistrate to make further enquirie . i say nor if he or shee be timorous and fearefull : for a good man may be fearefull in a good cause , sometimes by nature , sometimes in regard of the presence of the iudge , and the greatnes of the andience . againe , some may be suddenly taken , and others naturally want the libertie of speech , which other men haue . and these are the causes of feare & astonishment , which may befall the good , as well as the bad . touching the manner of examination , there be two kinds of proceeding ; either by a single question , or by some torture . a single question is , when the magistrate himselfe onely maketh enquirie , what was done or not done , by bare and naked interrogations . a torture is , when besides the enquirie in words , he vseth also the racke , or some other violent meanes to vrge confession . this course hath beene taken in some countries , and may no doubt lawfully and with good conscience be vsed , howbeit not in euery case , but onely vpon strong and great presumptions going before , and when the partie is obstinate . and thus much for examination : now followeth conuiction . § 2. conuiction , is an action of the magistrate , after iust examination , discouering the witch . this action must proceed from iust & sufficient proofes , and not from bare presumptions . for though presumptions giue occasion to examine , yet they are no sufficient causes of conuiction . now in generall the prooses vsed for conuiction are of two sorts , some be lesse sufficient , some be more sufficient . the lesse sufficient proofes are these . first , in former ages , the party suspected of witchcraft , was brought before the magistrate , who caused red hoat yron , and scalding water to be brought , and commanded the partie to put his hand in the one , or to take vp the other , or both : and if he tooke vp the yron in his bare hand without burning , or endured the water without scalding , hereby he was cleared , and iudged free , but if he did burne or scalde , he was then conuicted , and condemned for a witch . but this manner of conuiction , hath long agone beene condemned for wicked and diabolicall , as in truth it is , considering that thereby many times , an innocent man may be condemned , and a rancke witch scape vnpunished . againe , our owne times haue afforded instances of such weake and insufficient proofes . as first , scratching of the suspected partie , and present recouerie thereupon . secondly , burning of the thing bewitched , if it be not a man , as a hogge , or oxe , or such like creature , is imagined to be a forcible meanes to cause the witch to discouer her selfe . thirdly , the burning of the thatch of the suspected parties house , which is thought to be able to cure the partie bewitched , and to make the witch to bewray her selfe . besides these , in other countries they haue a further proofe iustified by some that be learned . the partie is taken , and bound hand and foote , and cast crosse waies into the water : if she sincke , shee is counted innocent , and escapeth , if shee fleete on the water , and sincke not , she is taken for a witch , conuicted , and accordingly punished . all these proofes are so farre from beeing sufficient , that some of them , if not all , are after a sort practises of witchcraft , hauing in them no power or vertue to detect a sorcerer , either by gods ordināce in the creation , or by any speciall appointment since . for what vertue can the scratching of a witch haue to cure a hurt ? where doe we finde it in any part of the word of god , that scratching should be vsed ? or what promise of recouerie vpon the vse thereof . but how then comes it to passe , that helpe is often procured by these & such like meanes ? ans. it is the sleight and subtiltie of the deuill vpon scratching the witch , to remooue such hurts , as himselfe hath inflicted , that thereby he may invre men to the practise of wicked and superstitious meanes . and what i say of scratching , the same may be enlarged to all other proofes of this kind before named . god hath imprinted no such vertue in their natures to these purposes , or added the same vnto them by speciall and extraordinarie assignment . that therefore which is brought to passe by them when they are vsed , commeth from the deuill . and yet to iustifie the casting of a witch into the water , it is alleadged , that hauing made a couenant with the deuill , shee hath renounced her baptisme , and hereupon there growes an antipathie betweene her , and water . ans. this allegation serues to no purpose : for all water is not the water of baptisme , but that onely whi●h is vsed in the very act of baptisme , and not before nor after . the element out of the vse of the sacrament , is no sacrament , but returnes againe to his common vse . to goe yet further , an other insufficient proofe , is the testimonie of some wizzard . it hath beene the ordinarie custome of some men , when they haue had any thing ill at ease , presently to go or send to some wise man , or wise woman , by whome they haue beene informed , that the thing is bewitched ; and to winne credit to their answer , some of them haue offred to shew the witches face in a glasse : whereof the partie hauing taken notice , returnes home , and detecteth the man of woman of witchcraft . this i graunt may be a good presumption to cause strait examination : but a sufficient proofe of conuiction it can not be . for put the case the grand-iurie at the assises goeth on a partie suspected , and in their consultation the deuill , comes in the likenesse of some knowne man , and tells them the person in question is indeede a witch , and offers withall to confirme the same by oath : should the inquest receiue : his oath or accusation to condemne the man ? assuredly no : and yet that is as much as the testimonie of another wizzard , who onely by the deuils helpe reuealeth the witch . if this should be taken for a sufficient proofe ; the deuill would not leaue one good man aliue in the world . againe , all other presumptions commonly vsed , are insufficient , though they may minister occasion of triall : for example ; if a man in open court should affirme before the iudge ; such a one fell out with me , and cursed me , giuing me threatning words , that i should smart for it , and some mischiefe should light vpon my person or goods , ere it were long . vpon these curses and threats , presently such and such euills befell me , and i suffered these and these losses . the magistrate thus informed may safely proceed to inquire into the matter , but he hath not frō hence any sure ground of conuiction . for it pleaseth god many times to lay his hand vpon mens persons and goods , without the procurement of witches . and yet experience shewes , that ignorant people , who carrie a rage against them , wil make strong proofes of such presumptions , whereupon sometime . iurers doe giue their verdict against parties innocent . lastly , if a man beeing dangerously sicke , and like to die , vpon suspition will take it on his death , that such a one hath bewitched him , it is an allegation of the same nature , which may mooue the iudge to examine the partie , but it is of no moment for conuiction . the reason is , because it was but the suspition of one man , and a mans owne word for himselfe , though in time of extremitie , when it is likely he will speake nothing but the truth , is of no more force then another mans word against him . and these are the proofes , which men in place and time haue ordinarily vsed , for the detecting of such vngodly persons : but the best that may be saide of them , is , that they be all either false or vncertaine signes , and vnauaileable for the cōdemnation of any man whatsoeuer . now follow the true proofes , and sufficient meanes of conuiction , all which may be reduced to two heads . the first , is the free and voluntarie confession of the crime , made by the partie suspected and accused after examination . this hath beene thought generally of all men both diuines , and lawyers , a proofe sufficient . for what needs more witnes , or further enquirie , when a man from the touch of his owne conscience acknowledgeth the fault . and yet the patrons and aduocates of witches , except against it , and obiect in this manner : that a man or woman may confesse against themselues an vntruth , beeing vrged thereto either by feare or threatning , or by a desire , vpon some griefe conceiued , to be out of the world ; or at least , beeing in trouble , and perswaded it is the best course to saue their liues , and obtaine libertie , they may vpon simplicitie be induced to confesse that , which they neuer did , euen against themselues . ans. i say not , that a bare confession is sufficient , but a confession after due examination taken vpon pregnant presumptions . for if a man examined , without any ground or presumptions , should openly acknowledge the crime , his act may be iustly suspected , as groūded vpon by-respects ; but when proceeding is made against him at the first , vpon good probabilities , and hereupon he be drawn to a free confession , that which he hath manifested therby , cannot but be a truth . other points of exception vrged by them , are of small moment , and may easily be answered out of the grounds before deliuered , and therefore i omit them . now if the partie held in suspition , be examined , and will not confesso , but obstinately persist in deniall , as commonly it falleth out ; then there is another course to be taken by a second sufficient meanes of conuiction : which is the testimonie of two witnesses , of good and honest report , auouching before the magistrate vpon their owne knowledge , these two things : either that the partie accused , hath made a league with the deuill ; or hath done some knowne practises of witchcraft . and all arguments that doe necessarily prooue either of these , beeing brought by two sufficient witnesses , are of force fully to conuince the partie suspected . for example . first , if they can prooue that the partie suspected , hath inuocated and called vpon the deuill , or desired his helpe . for this is a branch of that worshippe , which satan bindeth his instruments to giue vnto him . and it is a pregnant proofe of a league formerly made betweene them . secondly , if they can giue euidence , that the partie hath intertained a familiar spirit , and had conference with it , in forme or likenesse of a mouse , catte , or some other visible creature . thirdly , if they affirme vpon oath , that the suspected person hath done any action or worke , which necessarily inferreth a couenant made ; as that he hath shewed the face of a man suspected , beeing absent , in a glasse ; or vsed inchantment , or such like feats . in a word , if they both can auouch vpon their own proper knowledge , that such a man or woman suspected , haue put in practise any other actions of witchcraft , as to haue diuined of things afore they came to passe , and that peremptorily ; to haue raised tempests , to haue caused the forme of a dead man to appeare , or the like , standing either in diuination or operation , it prooueth sufficiently that he or she is a witch . but some may say , if these be the onely strong proofes for the conuiction of a sorcerer , it will be then impossible to put any one to death , because the league with satan is closely made , and the practises of sor●erie are also very secret , and hardly can a man be brought , which vpon his owne knowledge , can auerre such things . i answer , howsoeuer both the ground and practise be secret , and to many vnknowne , yet there is a way to come to the knowledge thereof . for it is vsuall with satan to promise any thing , till the league be ratified : but when it is once made , and the partie intangled in societie with him , then he indeauoureth nothing more , then his or her dise●uefie , and vseth all meanes possible to diclose them . so that what ende soeuer the witch propoundeth to her selfe in the league , he intende●● nothing else , but her vtter confusion . therefore in the iust iudgement of god , it often filleth out , that these which are true witches indeede ; shall either by confession discouer themselues , or by true testimonie be conuinced . the causes which mooue the deuill not onely to affect , but to hasten this discouer it , are two principally . the first is , his malice towards all men , in so high a degree , that he cannot indure they should enioy the world , or the benefits of this life ( if it were possible ) so much as one houre . though therefore by vertue of the precontract , he be cock-sure of his instrument , yet his malice is not herewith satisfied , till the partie be brought to light , and condemned to death ? which may be a caueat so all ill disposed persons , that they beware of yeelding themselues vnto him . the second , is his infatiable desire of the present and full possession of them , whome he hath got within the bonds of the couenant . for though he haue good hope of them , yet is he not certen of their continuance , the reason is , because some united with him in confederacie , haue through the great mercie of god , by carefull vsage of holy meanes , and faith in christ ▪ been reclaimed and deliuered out of his bondage , and so at length freed from his couenant , so as he hath eternally left them . hence it is , that he labours by might and maine , to keepe them in ignorance , and to preuent the vsage of meanes effectuall to ther conuersion , by laying a plot for their discouerie . b●t how then comes it to passe , that all such persons are not speedily detected , but some liue long , and others die without any mans priuitie ? ans. the reasons hereof may be diuers . first , because some one or more of them may belong to gods election ; and therefore albeit for causes-best knowne to himselfe , he may suffer them for a time to be holden in the snares of satan , yet at length in mercie he reclaimes them , and in the me●ne time suffreth not the deuill to exercise the depth of his malice in discouering them to their confusion . againe , for others , the lord may in iustice and anger suffer them not to be disclosed , that liuing vnder the meanes , where they might be reclaimed , and wilfully contemning the same ; they may liue to fill vp the measure of their iniquities , and thereby be made finally inexcusable , that they may receiue their iuster condemnation . secondly , tho deuill suffereth some to liue long vndisclosed , that they may exercise the greater measure of his malice in the world ; specially if they be parties malitiously bent to doe hurt to men , and other creatures . thirdly , some witches doe warily agree with the deuill , for a certaine tearme of yeares , d●ring which time he bindeth himselfe not to hurt them , but to be at their command . and satan is carefull , specially in case of his owne aduantage , to keepe touch with them , that they may the more strongly clea●e vnto him on their parts . but if the case so stand , that neither the partie suspected confesseth , nor yet sufficient vvitnesses can be produced , vvhich are able to conuict him or her , either of these two waies : we haue no warrant out of the word either in generall , or in speciall , to put such a one to death . for though presumptions be neuer so strong ▪ yet they are not proofes sufficient for conuiction , but onely for examination . i would therefore with and aduise all iurers , who giue their verdict vpon life and death in courts of assises , to take good he●de , that as they he diligent in zeale of gods glorie ; and the good of his church , in derecting of witches , by all sufficient and lawfull meanes ; so likewise they would be carefull what they doe , and not to condemne any partie suspected , vpon bare presumptions , without sound and sufficient proofes , hat they be not guiltie through their owne 〈◊〉 of shedding innocent blood . sect. iii. quest. iii. whether a man may preuent the danger of witchcraft , and if he may , than what remedies he may lawfully and effectually vse against it ? to this question we answer affirmatiuely , that a man may . and for the manifestation of this point , the remedies of witch craft are to be considered . in the ha●dling whereof , i will proceede in this order . first , to set down the true , lawfull , and 〈…〉 allowed and prescribed in the word . secondly , the vnlawfull & superstitions meanes prescribed and practised in the romish church . lawfull remedies of witchcraft , be of two sorts ; preseruatiue , and restoratiue . preseruatiue are those , which keep a man from the hurt of witchcraft . and these be of two sorts ; either such as keepe safe the persons of men , or such as preserue the places of mens aboad . for the persons of men , there is one soueraigne preseruatiue ; and that is , to be within the couenant of grace , made and confirmed in the gospel by the blood of christ , and that not outwardly in profession onely● , as all those be which are within the compasse of the church , but truly and indeede as all the elect are . and a man is then in the couenant , when god of his grace in the vse of the meanes , giues him a true knowledge of the nature of it , and of conditions required in the same on both parts : and withall giues him a true and liuely faith , to apprehend and apply to himselfe the promise of god in christ , touching remission of sinnes , and life euerlasting ; yet further to shew forth his faith by the fruits of true repentance , and new obedience . when a man in this manner comes to be brought within the couenant , and is in christ , he then receiues assurance of gods ●auour , and to him belong the promises depending thereupon , to wit , not onely of the comfortable presence of gods spirit , but of the presence and speciall protection of his holy angels , to pitch their tents about him , to keepe him safe in soule and bodie , from the power and malicious practises of satan , and his members . the ground of this assistance is laide downe in the word , psalm . 92. 10. he shall giue his angels charge ouer thee , &c. and the speach of balaam confirmeth the same , who when he was hired of balac to curse gods people , and had oftentimes assayed to doe it , but could not , at last he brake out into this confession , there is no witchcraft against iacob , nor sorcerie against israel ▪ ( for so the words are to be read , according to the true meaning , and circumstances of the text . ) as if he should haue said , i was of thine opinion ( o balac ) that israel might be cursed , but after triall made , i found by good experience , that i could doe that people of god no hurt by mine inchantments . howbeit we must here remember , that the promise of protection made vnto gods children , is not absolute , but admitteth exception , as all other promises of temporall blessing doe , and that in this manner : thou shalt be partaker of this or that blessing , and this or that curse shall be remooued , if it be expedient for thee : but if for speciall causes to t●●e thy faith , and to exercise thy patience , i make deniall , thou must rest thy selfe 〈◊〉 in my good will and pleasure . by warrant of this doctrine , a question commonly mooued , may be resolued : whether the seruant and child of god , may be bewitched or nor ? out of that which hath beene said , i answer , he may ; and that is plaine by the word . for by gods permission , the holy bodie of christ himselfe , was by satan transported from place to place , matth. 4. righteous iob was miserably afflicted in his bodie by the power of the deuill , and his children , who no doubt were gods seruants , and brought vp in his feare , as their father was , were slaine by the same power . yea , christ himselfe testifieth , luk. 13. 16. that a daughter of abraham , that is , of the faith of abraham , had beene troubled eighteene yeares with a spirit of infirmitie , which the deuill caused by bowing her bodie together , so as she could not lift her selfe vp . v. 11. and therefore whereas some men are of this minde , that their faith is so strong , that all the witches in the world , and all the deuills in hell cannot hurt them ; they are much deceiued . this their faith is but a fond presumption , and no true faith . for no man in the earth can absolutely assure himselfe of safetie and protection from the deuill● and if any could , it were the child of god ; but salomon saith , that all outward things may come alike both to the good and to the bad , eccle. 9. 2. howbeit in this case there is great difference between the seruant of god , and an vnrepentant sinner . though the godly man be not exempted from witchcraft , yet he is a thousand folde more free from the power thereof , then other men are . for there is onely one case , and no more , wherein the deuill hath any way power to hurt him , and that is , whē it pleaseth god by that kind of crosse , to make triall of his faith and patience , and out of this case , he is alwaies free from the annoyance of the vilest witches in the world . if then this be the onely soueraigne preseruatiue to keepe a man safe and sure from the power of witches , and of the deuill , to haue part in the couenant of grace , to be made partaker of christ , by a true faith , testified by dying vnto all sinne , and liuing vnto god in ●ewnes of life : we must not content our selues with a formall confession , as many in the visible church doe , which wanting the life of faith , doe not liue in christ ; but striue to goe further , and to adorne our profession , by framing our liues according to the word , that we may haue our portion in this excellent priuiledge of preseruation , from the power and malice of the enemies of god , and all vngodly persons . preseruatiues of the second sort , are such as concerne the places of mens aboad . for satan contenteth not himselfe , to haue manifested his malice in afflicting mens persons , but he also enlargeth the same to the molestation of the places where they dwell , by insecting the ayre , and such like . the onely effectuall meanes to remedie this euill , is the sanctification of the places of our habitation . looke as we are wont to sanctifie our meate and drinke , by gods word , and by praier , and thereby procure his blessing vpon his owne ordinance for our refreshing : so in like manner may we sanctifie the places of our aboad , and thereby both procure the blessing which we want , and also auoid many curses and dangers , which otherwise would fall vpon vs. if any shall thinke the consecration of houses and places in this sort , to be a meere deuise of mans braine ; let them remember , that in the old testament , besides the dedication of the temple , allowed by all , there was a law prescribed to the iewes , for the speciall dedication of euery mans house : if any hath built a new house ( saith moses ) and hath not dedicated it , let him returne againe &c. d●ut . 20. 5. as who should say , he hath omitted a necessarie dutie . now this dedication was nothing els , but the sanctification of them by word and prayer , wherein they made acknowledgement , that they became theirs by the free gift and blessing of god , and further desired a free and lawfull vse of the same to his glorie , and their mutuall good . a dutie which hath been performed by the seruants of god in ancient times . the first thing that abraham did , when he came from vr of the chaldeans , to the land of canaan , which god gaue him to possesse , was the building of an altar for the worship of god , his sacrificing thereon ; and calling vpon the name of the lord , gen. 12. 8. the same did noah before him at his first comming out of the arke after the flood , gen. 8. 20. and iacob after him in bethel . and they were al mooued hereunto , because they knew their comfortable aboad in those places , came not by their owne endeauour , but from the blessing of god. when the good king hezekiah kept the passeouer in ierusalem , his principall care was , that the priests and all the people might first be sanctified , and therefore he praied vnto god to be mercifull to them that were not sanctified , 2. chron. 30. 18. and as he behaued himselfe in his kingdome , so should euery master of a familie behaue himselfe in his house where he dwelleth , labouring to sanctifie the same , that it may be comfortable to him and his ; least for neglect thereof , he pull vpon himselfe , and those that belong vnto him , the heauie hand of god in plagues and punishments . the second kinde of remedies are restoratiue , which serue to deliuer men from witchcraft , by curing the hurts of witches in the bodies of men , or other creatures . in the handling whereof , first we will consider , how whole countries , and then how euery priuate man may be cured and deliuered . whole countries and kingdomes are freed and cured specially by one meanes ; the publishing and embracing of the gospel . when our sauiour christ had sent the seauentie disciples to preach in iurie , at their returne he gaue this testimonie of the effect of their ministerie , that he saw satan fall downe from heauen like lightening , luk. 10. 18. his meaning was this ; as lightning is suddenly and violently sent out of the cloud , and ( as it were ) cast downe to the earth by the cracke of the thunders ; euen so satan the prince of the world , that ruleth in the hearts of the disobediēt , was cast down , and his kingdome ruinated by the power of the gospel preached . in the times of ignorance the deuill triumpheth freely without controlment , but the mist and darkenes of his delusions cannot possibly abide the bright beames of gods glorious will reuealed by preaching . the lord of auncient times commanded his people not to doe according to those nations , among whome they dwelt in canaan , by practising witchcraft , or following after sorcerie , deut. 18. 9. &c. and that they might be able to obey this commandement , moses prescribeth vnto them this restoratiue , the reuerent and obedient hearing of the lords prophets , v. 18. in this our church , if we would be healed of our wounds , and banish satan from among vs , who greatly annoieth a great number of our people by his delusions and damnable practises of sorcerie : the onely way to bring it to passe , is the maintaining of a learned ministerie , the aduācing of prophets , by whose labors the gospel may flourish . for the faithfull dispensation thereof , is the lords owne arme and scepter , whereby he beateth downe the kingdome of darkenesse , and confoundeth the workes and enterprises of the deuill . the second sort of restoratiues , serue for the cure of particular persons : for howsoeuer the gift and power of casting out deuills , and curing witchcraft be ordinarily ceased , since the apostles times , it beeing a gift pecu●liar to the primitiue church , and giuen to it onely during the infancie of the gospel ; yet there may be meanes vsed , and that effectuall , for the easing of any person that is bewitched by satans instruments . those therefore that are in these daies ●ormented in this kind , must doe three things . first , they must enter into a serious examination of themselues , and consider the cause for which it pleaseth god to suffer satan to exercise them with that kind of crosse . and here vpon diligent enquirie , they shall finde that their owne sinnes are the true and proper causes of these euills . when saul was disobedient to the commandement of god , the lord sent vpon him an euill spirit to vexe him , 1. sam. 15. hymeneus and alexander for their pestilent errors were both cast out of the church , and giuen vp also to satan , that they might learne not to blaspheme , 1. tim. 1. 20. in the same manner was the incestuous person dealt withall , 1. cor. 5. 5. secondly , after this examination , the same parties must shewe forth their faith , whereby they depend on the free fauour and mercie of god for their deliuerance . how may this be done ? by heartie prayer vnto god , ioyned with fasting that the same may be more earnest . in which prayer the maine desire of the heart must be absolutely for the pardon of their sinnes , and then for deliuerance from the hurts and torments of diabolicall persons : yet not absolutely , as for the other , but with this condition , so farre forth as it stands with gods glorie , and their owne good . for these are the bounds and limits of all temporall good things ; of them the lord makes no absolute promise , but with these conditions & qualifications . thirdly , the parties bewitched must patiently beare the present annoyance , comforting themselues with this , that it is the lords own hand , by whose speciall prouidence it comes to passe , and who turneth all things to the good of his chosen . againe , they are to remember , that he beeing a most wise god , and louing father in christ , will not suffer them to be tried aboue that they are able to beare , but in his good time will grant a ioyfull issue . now when the bewitched shall thus submit themselues vnto god , in the crosse , be it that he ( vpon some causes ) deferre their deliuerance , yet they shall not finally be deceiued of their hope . for either in this life , at the appointed time , or in the end of this life , by death they shall be eternally deliuered , and put in present possession of euerlasting case and happines . thus much of the true remedies against witchcraft . in the next place we are a little to examine the false and superstitious remedies , prescribed and vsed by them of the popish church . the most learned papists of this age doe teach and auouch , that there is in gods church an ordinarie gift & power , whereby some men may cast out deuills , and helpe annoyances that come by witches . the protestant is of a contrarie iudgement , and holdeth according to truth , that there is now no such ordinary gift left to the church of god , since the daies of the apostles . reasons of this opiniō may be these . first , casting out of deuills , and curing such annoyances , are extraordinarie and miraculous workes . for christ accounteth handling of serpents without hurt , speaking with newe tongues , curing of diseases by imposition of hands , ( all which are things of lesse moment ) to be miracles , mark. 16. 18 , 19. but all these lesser works , yea the ordinarie power of working them is ceased : for it was onely giuen to the apostles in the primitiue church , as a meanes to confirme the doctrine of the gospel to vnbeleeuers , that neuer heard of christ before . so paul saith ; strange tongues ( that is , the gift of speaking strange languages , without ordinarie teaching ) are for asigne , not to them that beleeue , but to them that beleeue not , 1. cor. 14. ●2 . and for the same ende were all extraordinarie gifts then giuen . seeing therefore the doctrine of the gospell hath beene alreadie established , and the truth thereof sufficiently confirmed by miracles in the primitiue church , the same gift must needes cease vnto vs. for if it should still continue , it would call into question the effect of the apostolicall preaching , and implie thus much , that the gospel was not well established , nor sufficiently confirmed by their extraordinarie ministerie , and miracles accompanying the same . againe , if the gift of working miracles should remaine , then the promise of god for his speciall and extraordinarie assistance therein should yet continue : for the gift and promise goe together , so long as the promise is in force , so long is the gift also : but the promise made by christ , in my name shall they cast out deuills , and speake with new tongues , mark. 16. was in force onely in the persons and ministerie of the apostles , and those that had extraordinarie and immediate calling from god , and it ceased when they and their calling ceased . therefore if ministers now should lay their hands on the sicke , they should not recouer them : if they should annoint them with oyle , it should doe them no good , because they haue no promise . howbeit the papists stand stiffely in defending the continuance of these gifts . first , they say , the church of the new testament is nothing inferiour to that of the old. the iewish church before the comming of christ , was the church of the old testament , and had the power and gift of casting our deuills . so saith our sauiour himselfe , matth. 12. 27. if i through beelzebub cast out deuills , then by whome doe your children cast them out ? in which words he ascribeth this gift vnto the iewes , therefore it should seeme , the same remaineth still in the church . ans. that place of scripture is diuersly expounded . some by children there mentioned , vnderstand the apostles , who were iewes borne , and had receiued from christ this gift & power to cast out deuills . which if it be so , it maketh not for them , because they had it extraordinarily . but i rather thinke , that by children , are meant the exorcising iewes , before christs time , who did cast out deuills among them , pretending an abilitie to doe this worke in the name of god ; whereas in truth , they were all flat sorcerers , and did it by vertue of a league & compact made with the deuill . which practise hath been of long continuance , and is at this day common and vsuall among the popish sort . and that there were such exorcists among the iewes , it is euident . for such were those vagabonds which came to ephesus , and tooke vpon them to cast out deuills by the name of iesus , and paul , act. 19. 13. but the man in whome the euill spirit was , ( so soone as they 〈◊〉 adjuced the spirit ) ranne vpon them , and mightily preuailed against them , v. 16. now if they had done this great worke by the power of god ( as they pretended ) the holy ghost would not haue called them e●orcists and vagabonds ● neither could the euill spirit possibly haue ouercome them , as he did . againe , in the histories of the iewes are recorded many practises of stich as exercised this power among them . raphael the angel telleth tobias , that a perfume made of the heart and liuer of a fish , will helpe a man vexed with an euill spirit , tob. 6. 7. which counsell is fla● magicke , for there is no such vertue in the liuer of a fish . and in other histories we read● that one bliaz●r a iew , by the smell of a certaine roote put to the nose of a man possessed with a deuill , caused the deuill to come out of his n●strills ; and forsake him ; which thing was done in publike place before v●spasian and others . this also was effected by meere conjuration . for what vertue can there be in any roote or hearb in the world , a ●aileable to command and enforce satan to depart from a man possessed● and yet such fea●es were plaied by sundrie magici●ns among the iewes● whereupon i conclude , that the meaning of our sauionr in the place alleadged ▪ is in effect thus much ; if 〈◊〉 the power of beelzebub , &c. that is , you haue among you sundrie magicians and exorcists , who pretend and exercise the gift of casting out deuills , and you thinke they doe it by the power of god , why then do you not carie the same opinion of me also ? their second reason is grounded on the promise of christ , mark. 16. 17. these tokens shall follow them that beleeue , in my name they shal cast out d●uills , &c. whence they gather , that there shall be alwaies some in the church , who shall haue power to cast forth deuills , if they beleeue . answ. that promise was made by christ vnto his church , to be fulfilled immediately after his ascension . it did not extend to all times , and persons , so long as the world endureth , but onely to the times of the primitiue church , and to such as then liued . for to them onely the doctrine of the gospel was to be confirmed by signes and miracles . and this lasted about 200. yeares next after christ his ascension . during which time , not onely the apostles and ministers , but euen priuate men , and souldiers wrought many miracles . the third reason is taken from experience , which ( as they say ) in all ages from the apostles times to this day sheweth , that there haue beene alwaies some in the church , which haue had this gift of casting out deuills , and curing the hurts of witchcraft . ans. this gift continued not much aboue the space of 200. yeares after christ. from which time many heresies beganne to spread themselues ; and then shortly after poperie that mysterie of iniquitie beginning to spring vp , and to dilate it selfe in the churches of europe , the true gift of working miracles then ceased , and in stead thereof came in delusions , and lying wonders , by the effectuall working of satan , as it was foretold by the apostles , 2. thess. 2. 9. of which sort were and are all those miracles of the romish church , whereby simple people haue beene notoriously deluded . these indeede haue there continued from that time to this day . but this gift of the holy ghost , whereof the question is made , ceased long before . to proceede yet further , we are here to consider the particular remedies , which they of the popish church haue prescribed against the hurts that haue come by witchcraft . and they are principally fiue . i. the name iesus . ii. the vse of the reliques of saints . iii. the signe of the crosse. iv. hallowed creatures . v. exorcismes . i. first , for the name iesus : thus much we grant , that any christian may lawfully call vpon the name of iesus in prayer , for the helpe and deliuerance of those that are possessed and bewitched , but yet with the caueat and conditi●n before specified , if it be the wil of god , and if their recouerie may make for his glorie , the benefit of the church , and the good of the parties diseased . but the papist by the vse of this name , intendeth a further m●●ter , to wit , that the very name vttered in so many letters and sillables , is powerfull to cast out deuills , and to helpe those that are bewitched . for when it is vttered , then ( say they ) the authoritie of christ is present , that the worke may be done . a flat vntruth , and a practise full of daunger . for let this be well considered , whatsoeuer any man doth in this case , he must doe it by vertue of his calling , and haue also his warrant for the doing th●reof out of the word ; which if he want , and yet will vndertake such a worke , he may iustly feare the like euent that befell the vagabond iewes that were exorcists , act. 19. 13. now the church of christ hath no warrāt in the word , to vse this name of christ for any such purpose ; neither hath any ordinary christian a special calling from god so to doe . therefore he may not doe it . and whereas they would beare men in hand , that the saide name , of all the names of christ , and aboue all other things , is of most special vertue , though it be vsed euen by a man that wanteth faith , because the apostle saith , at the name of iesus euery knee shall ●ow , both of things in heauen , in earth , and vnder the earth , phil. 2. 10. and by things vnder the earth are meant the deuill : we must know that their allegation is weake , and that they greatly abuse the place . for there the name iesus , is not onely a title of christ , but withall signifieth the power , maiestie , & authoritie of christ , sitting at the right hand of the father , to which all creatures in heauen , earth , and hell are made subiects ; and by that power indeede ( if they had it at command ) they might be able to cure the hurts of witchcraft . ii. the second speciall remedie , is the vse of saints reliques ; as the bookes , bones , apparel , staues , or such like , which being but touched of the parties vexed , are excellent meanes to recouer them . ans. the vse of these things , to the purposes aforesaid , is a meere superstitious practise . for first , they haue not the true reliques of the saints , as would plainely appeare , if a true inuentorie were taken of all such as they say are to befound in their monasteries & churches . secōdly , though they had thē , yet they haue no 〈◊〉 or calling to vse thē to this end : for in al the word of god , there is neither cōmandement to warrant the vse , nor promise to assure any man of a blessing vpon the vse of them . albeit they would seeme to haue some warrant , and therefore they alleadge that which is written , 2. king . 13. 21. of a dead man , who beeing for hast thrown into the sepulchre of elisha , so soone as he touched the bones of elisha , reuiued and stood vpon his feete . to this also they adde the examples of cures done by peters shadow , act. 5. 15. and of sundrie diseases healed by pauls handkerchiefs , act. 19. 12. ans. these thingsin deede are true , but they serue nothing to their purpose . for first , the quickning of the dead souldier , came not from any vertue in the corps of elisha ; but it was a miracle , which it pleaseth god then to worke , by meanes of the corps , that the iewes at that time might be confirmed in the truth of that doctrine , which elisha had taught them from god , and which before his death they had , neglected , as i haue before shewed ▪ and it was a thing onely then done , and neuer since . it cannot therefore be a ground for the ordinarie vse of reliques . againe , touching the other examples : i answer , that both peter a●d paul had the gift of working miracles , & hauing the gift , they might vse such meanes for the present to cure disease● . but the papists are not able to shewe , that god hath giuen them the like gift whereby they might be warranted for the vse of the like meanes : neither can they assuredly hope for successe , although they should vndertake to vse them . iii. the third remedie , is the signe of the crosse , made vpon the bodie of the partie tormented . behold to what an height of impietie they are growne , ascribing that to the creature , which is proper to the creartor , for the power of working miracles , is proper onely to the godhead . the prophets and apostles in their times did not worke them of themselues , but were onely gods passiue instruments , in this manner : when the lord ●●●ended by them to worke any miracle , they receiued from him at the same time an extraordinarie & speciall instinct , whereby they were mooued to attempt the worke . they therefore yeelded themselues to the present motion of gods spirit , to be his instruments onely in the dispensation of the worke ▪ but the sole author and producer of the miracle , was god himselfe . and in this case the very manhood of our sauiour christ , considered apart from his godhead , had no power of it selfe , but was onely the instrument of his godhead , whensoeuer it pleased him in that kinde to manifest the same . wherefore to ascribe this vertue to the crosse , beeing a creature , or the worke of a creature , is to communicate the incommunicable power of the creator to it , which is plaine blasphemie . iv. the fourth remedie , is the vsing of hallowed things ; as hallowed graines , salt , water , bread , images ; specially the image of agnus dei . ans. hallowed creatures are in truth vnhallowed superstitions . for euery creature is sanctified by the word and prayer , 1. tim. 4. 4. by the word , when god in his word commands vs to vse it for some ende ; and by prayer , when we giue thanks for giuing the creature , and withall desire his blessing in the vse thereof . now let any papists shew me one letter or sillable in all the booke of god , commanding the vse of a creature for any such ende . they affirme indeede , that elisha wrought miracles by hallowed salt , for by it he cured the bitter waters , 2. king . 2. 21. but the prophet vsed not hallowed , but common salt , and that not ordinarily , but onely then , as a means wherby to worke a miracle . it was therefore powerfull in his hands , because for the doing thereof , he had power and warrant from god extraordinarily : and it cannot be so in any other , which haue not the same gift . v. the fift and last remedie , is exorcisine , which is an adiuring and commanding the deuill in the name of god to depart from the partie possessed , and cease to molest him any more . this meanes was vsed by our sauiour christ himselfe , and after him by his apostles , and other beleeuers in the time of the primitiue church , when the gift of working miracles was in force : but in these daies ( a● i said before ) that gift is ceased , and also the promise of power annexed to the vse of adjuration : and therefore the means thereof must needs cease . and for an ordinarie man now to command the deuill in such sort , is meere presumption , and a practise of sorcerie . sect. iv. iv. quest. whether the witches of our age are to be punished with death , and that by vertue of this law of moses ? i doubt not , but in this last age of the world , and among vs also , this sinne of witchcraft ought as sharply to be punished as in former times ; and all witches beeing thoroughly conuicted by the magistrate , ought according to the law of moses to be put to death . for proofe hereof , consider these reasons . first , this law of moses flatly enioyneth all men , in all ages , without limitation of circumstances , not to suffer the witch to liue , and hereupon i gather , that it must stand the same , both now and for euer to the worlds ende . patrons of witches except against this , holding that it was a iudiciall law , which continued but for a time , & concerned onely the nation of the iewes , and is now ceased . but i take the contrarie to be the truth , and that vpon these grounds . i. those iudiciall lawes , whose penaltie is death , because they haue in thē a perpetuall equitie , and doe serue to maintaine some morall precept , are perpetuall . the iewes indeede had some lawes of this kind , whose punishments were temporall , and they lasted onely for a certaine time : but the penaltie of witchcraft , beeing death by gods appointment , and the in●licting of that punishment , seruing to maintaine the equitie of the three first morall precepts of the first table , which cannot be kept , vnlesse this lawe be put in execution : it must necessarily follow , that it is in that regard morall , and binds vs , and shall in like sort bind all men in all ages , as well as the iewes themselues , to whome it was at that time personally directed . ii. euery iudiciall law , that hath in it the equitie of the law of nature , is perpetuall ; but the law of punishing the witch by death , is such . for it is a principle of the law of nature , holden for a grounded truth in all countries & kingdomes , among all people in euery age ; that the traytour , who is an enemie to the state , and rebelleth against his lawfull prince , should be put to death : now the most notorious traytour and rebell that can be , is the witch . for shee renounceth god himselfe , the king of kings , shee leaues the societie of his church and people , shee bindeth her selfe in league with the deuill : and therfore if any offender among men , ought to suffer death for his fact , much more ought shee , and that of due desert . the second reason for the proofe of the point in hand , is this ; according to moses lawe euery idolater was to be stoned to death : deut. 17. 3 , 4 , 5. if there be found any among you , that hath gone and serued other gods , as the sunne , the moone , or any of the hoast of heauen : if the thing vpon enquirie be found to be true and certen , thou shalt bring them forth vnto thy gates , whether it be man or woman , and shalt stone them with stones till they die . now this is the very case of a witch , shee renounceth the true god , and maketh choice to serue the deuill , shee is therefore a grosse idolater , and her punishment must be suitable . it is alledged by the fauourers of the contrarie part , that peter denied christ , and yet was not put to death : i answer , there is great difference betweene peters deniall of christ , and witches denying of god. peters deniall was vpon infirmitie , and in hast : the witch denieth god vpon knowledge , and deliberation , wittingly and willingly . againe , peter did not vpon the deniall betake himselfe to the deuill , but turned vnto christ againe , which he testified by his heartie and speedie repentance : but witches denie god , and betake themselues to the deuill , of their own accord , as is manifest euen by their own confessions at their arraignments . the third reason . euery seducer in the church , whose practise was to draw men from the true god , to the worship of idols , though it were a mans owne sonne or daughter , wife or friend , by the peremptorie degree and commandement of god , was at no hand to be spared or pitied , but the hand of the witnesse first , and then the hands of all the people must be vpon him , to kill him , deut. 13. 6. 9. if this be so , no witches connicted ought to escape the sword of the magistrate : for they are the most notorious seducers of all other . when they be once intangled in the deuills league , they labour to invre their dearest f●iends and posteritie , in their cursed and abominable practi●es ; that they may be the more easily drawne into the same consederacy , wherewith they thēselues are vnited to satan . i might here alleadge that they deserue death , because many of them be murtherers , but i stand not vpon that instance , because i hold in the generall that witches are not to be suffered to liue , though they doe no hurt either to man or other creatures , and that by vertue of moses law , onely for their leagues sake , whereby they become rebells to god , idolaters , and seducers , as now hath beene shewed . notwithstanding all that hath beene said , many things are brought in defence of them , by such as be their friends and wel●illers . first , it is saide , that the hurt that is done , comes not from the witch , but from the deuill : he deserues the blame , because it is his worke , and she is not to die for his sinne . ans. let it be granted , that the witch is not the author of the euill that is done , yet shee is a confederate and partner with the deuill in the fact , and so the law takes hold on her . see it in a familiar comparison . a companie of men conspire together in a robberie , by common consent some stand in open place to espie out the bootie , and to giue the watchword , others are set about the passage , priuily to rush vpon the man , and to spoile him of his goods . in this case what saith the law ? the parties that gaue the watchword , though they did nothing to the man , yet beeing accessories and abettors to the robberie by consent , they are theeues , and liable to condemnation and exequution , as well as the principalls . euen so stands the case with the witch . in the working of wonders , and in all mischieous practises , he or she is partaker with the deuill by consent of couenant : the witch onely vseth the watchword , in some charme or otherwise , and doth no more ; the deuill vpon notice giuen by the charme , takes his opportunitie , and works the mischeife . he is the principall agent , but the other yeeldeth helpe , and is rightly liable to punishment . the reason is , because if the deuill were not stirred vp , and prouoked by the witch , he would neuer do so much hurt as he doth . he had neuer appeared in samuels likenes , had he not beene solicited by the witch of endor . he would not haue caused counterfeit serpents and frogges to appeare in egypt , but for ian●es and iambres , and other inchanters . and in this age there would not in likelihood be so much hurt & hinderance procured vnto men , and other creatures by his meanes , but for the instigation of ill disposed persons , that haue fellowship and societie with him . againe , they obiect , that witches conuicted , either repent , or repent not : if they repent , then god pardoneth their sinne , and why should not the magistrate as well saue their bodies & let them liue , as god doth their soules . if they doe not repent , then it is a dangerous thing for the magistrate to put them to death : for by this meanes he kills the bodie , & casts the soule to hell . ans. all witches iudicially & lawfully conuicted , ought to haue space of repentance granted vnto them , wherein they may be instructed and exhorted , and then afterward executed . for it is possible for thē to be saued by gods mercie , though they haue denied him . secondly , the magistrate must execute iustice vpon malefactors lawfully conuicted , whether they repent or not . for god approoueth the iust execution of iudgement vpon men , without respect to their repentance : neither must their impenitencie hinder the execution of iustice . when the people of israel had committed idolatrie in worshipping the golden calfe , moses did not expect their repentance , & in the meane while forbeare the punishment , but he and the leuites presently tooke their swords and slue them , and the lord approoued their course of proceeding , exod. 32. 28. when zimri an israelite had committed fornication with cozbi a midianitish woman , phineas in zeale of gods glorie executed iudgment vpon them both without any respect vnto their repentance , numb . 25. 8. and is therefore commended , psalm . 106. 30. warres are a worthie ordinance of god , and yet no prince could euer attempt the same lawfully , if euery souldier in the field should stay the killing of his enemie , vpon expectation of his repentance . and whereas they say , that by executing an impenitent witch , the magistrate casteth away the soule ; we must know , that the ●nde of execution by the magistrate , is not the damnation of the malefactors soule , but that sinne might be punished : that others may beware of the like crimes and offences , and that the wicked may be taken away from among gods people . but some witches there be that can not be conuicted of killing any : what shall become of them ? ans. as the killing witch must die by another lawe , though he were no witch : so the healing and harmelesse witch must die by this law , though he kill not , onely for couenant made with satan . for this must alwaies be remembred , as a conclusion , that by witches we vnderstand not those onely which kill and torment : but all diuiners , charmers , iuglers , all vvizzards , commonly called wise men and wise women ; yea , whosoeuer doe any thing ( knowing what they doe ) which cannot be effected by nature or art ; and in the same number we reckon all good vvitches , which doe no hurt , but good , which doe not spoile and destroy , but saue and deliuer . all these come vnder this sentence of moses , because they deny god , and are consederates with satan . by the lawes of england , the thiefe is executed for stealing , and we thinke it iust and profitable : but it were a thousand times better for the land , if all vvi●ches , but specially the blessing witch might suffer death . for the theife by his stealing , and the hurtfull inchanter by charming , bring hinderance and hurt to the bodies and goods of meni but these are the right hand of the deuill , by which he taketh and destroyeth the soules of men . men doe commonly hate and spit at the damnifying sorcerer , as vnworthie to liue among them ; whereas the other is so deare vnto them , that they hold themselues and their country blessed that haue him among them , they flie vnto him in necessitie , they depend vpon him as their god , and by this meanes , thousands are caried away to their finall confusion . death therefore is the iust and deserued portion of the good witch finis . notes, typically marginal, from the original text notes for div a09402-e50 a ioh. 12. 11. b ioh. 8. 44 c 1. pet 5. 8. d 2. cor. 2. 11. e eph. 6. 11. f ioh. 8. 4● . a gen. 18. 17. b num. 1●6 . c amos 3. 7. d act. 10. 10. e exod 25. 22. n●mb . 7. 89. herodot . euterpe . 1. cor. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . g 2. king . 17. 29. i●h 4. 21. h act. 17. ●3 . i 1. cor. 10. 20. k diog. laert . lib. 1 in thal●tis epist . ad pherecid . & l. 3. strabo geogr . l. 17. l 2. tim. 3. 8. m b●a 8. 19 , 20. n diod. sic. l. 17. plin. l. 5. c. 5. o herodot . euterpe . strabo geogr . l. 16. ex hom. odyss . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p pa●san . in phocicis . herodot . euterpe str geogr. lib. 9. & l. 16. q pa●san . in hoeoticis . strabo geogr . lib. 9. * omn●● superstiti● i●becilli animi atque a nilis est . cic. de divin . h levit. 19. 31. i cle●● al. 〈◊〉 . lib. 6. strabo geogr . l. 15. dan ● 2. matth. 2. 1. k 1. sam 28. l dan. 2. 1 , 2. platina in sylv. 2. &c. fascie . temporum . b benno cardinal . de sylvest ● & gregor . 6. act. 8 9. august . enchirid . cap. 95. & 96. 1. sam. 28. 2 thess. 2. 10 , 11 , 12. deut. 13. 3. ● reignald scot , epist. 〈…〉 . miravel mirand● , non miracula . lib. de civ . dei. 22. c. 8. homil. 19. ope● . imperfect . act. 3. 12. 16. luk. 8. 46. act. 19. 1● . 11. aug. lib de vnital . eccl . cap. 16. 2. cor. 4. 4. 2. cor. 10. 4. luk. 10. 18. * iust. mart. apol. ad anton . act. ● . 10. euseb. eccl. hist. lib. 2. cap. 12. rev. 20. 2. de●t . 1. 16. 2. chron. 19. 6. prov. 8. 16. notes for div a09402-e8530 a 〈◊〉 . 12. b 2. cor. 〈◊〉 . ioh. 4. ●4 . 〈◊〉 pla●●●a de vit . po●t ▪ in vita sil● ▪ 2. ●aleus in act. rom. pont lib. 5. & lib. 6. august . confess . l. 10. c. 35 august de 〈…〉 . c. 18. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iob. 1. 16. ●er . 19. august . de trin l. 3. c. 7. 2. thess. 2. 10 , 11. ● 12. math. 4. 9. p●●tarch . in vita alex . 1. sam. 28. 19. * 〈◊〉 . 〈…〉 omneagen● per con●aet●●● : 〈…〉 ▪ iugling * 〈◊〉 . iust. mart. apolog. ad anton. pium . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gal. 5. 10. * ioan. fr. pie. m●●and . de praenot . l 1. c. 2. nicol. remigius , daemonola●● . c. 1. c. 5. * homer 〈◊〉 . lib 10. & 12. * sub tit . de intur . al●●sque ; deli●t c. 9. sence lib nat 〈◊〉 . est 4. 〈…〉 . &c. ioseph . 〈…〉 . 1. 8. c. 2. m. perkins, his exhortation to repentance, out of zephaniah preached in 2. sermons in sturbridge faire. together with two treatises of the duties and dignitie of the ministrie: deliuered publiquely in the vniuersitie of cambridge. with a preface præfixed touching the publishing of all such workes of his as are to be expected: with a catalogue of all the perticulers [sic] of them, diligently perused and published, by a preacher of the word. perkins, william, 1558-1602. 1605 approx. 395 kb of xml-encoded text transcribed from 176 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-03 (eebo-tcp phase 1). a73023 stc 19706.5 estc s123485 99898795 99898795 152015 this keyboarded and encoded edition of the 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(eebo-tcp ; phase 1, no. a73023) transcribed from: (early english books online ; image set 152015) images scanned from microfilm: (early english books, 1475-1640 ; 2014:8) m. perkins, his exhortation to repentance, out of zephaniah preached in 2. sermons in sturbridge faire. together with two treatises of the duties and dignitie of the ministrie: deliuered publiquely in the vniuersitie of cambridge. with a preface præfixed touching the publishing of all such workes of his as are to be expected: with a catalogue of all the perticulers [sic] of them, diligently perused and published, by a preacher of the word. perkins, william, 1558-1602. crashaw, william, 1572-1626. [32], 101, [19], 184 p. imprinted by t. c[reede]. for william welby, and are to bee sold at his shop in pauls church-yard, at the signe of the grey-hound, london : 1605. with a dedication signed: william crashaw, and including: 'the second treatise of the duties and dignities of the ministerie' by william perkins, with a divisional titlepage, separate pagination and register and a dedication signed: w. crashawe. collation of 'exhortation': a * b-g h⁴ of which sigs. a1-2, *4 and *8 are blanks. printer from stc (2nd ed.). marginal notes. copy filmed at umi microfilm early english books 1475-1640 reel 2014 lacks 8 preliminary pages to second part. reproduction of original in the cambridge university library, 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 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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. sermons, english -17th century. clergy -office -early works to 1800. vocation, ecclesiastical -early works to 1800. 2007-05 tcp assigned for keying and markup 2007-05 apex covantage keyed and coded from proquest page images 2008-06 john latta sampled and proofread 2008-06 john latta text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion m. perkins , his exhortation to repentance , out of zephaniah : preached in 2. sermons in sturbridge faire . together with two treatises of the duties and dignitie of the ministrie : deliuered publiquely in the vniuersitie of cambridge . with a preface praefixed touching the publishing of all such workes of his as are to be expected : with a catalogue of all the perticulers of them , diligently perused and published , by a preacher of the word . prouerbs 28. 13. hee that hideth his sinnes shall not prosper , but he that confesseth and for saketh them shall finde mercy . london imprinted by t. c. for william welby , and are to bee sold at his shop in pauls church-yard , at the signe of the grey-hound . 1605. to the right worshipfull , my very worthie and christian friend , syr william gee , knight , one of his maiesties honourable counsell in the north , recorder of the towne maiesties iustices of peace in the eastriding of the countie of yorke , a true friend of learning , and pietie , and to the vertuous , and religious lady his wife . grace and peace from god &c. amongst the many reasons ( worshipful syr ' , ) which haue perswaded mee that poperie cannot bee the true religiō , this is not the lest : the insufficiency of their doctrin of faith & repētance : which two things though they be the chiefe & principal points in religion , and so necessarie that he , who doth not , both knowe , and practise them aright , can neuer be saued yet i dare auouch , that the faith and repentance of the romish church , as they are taught by many of the best approued papists , are no better then such a faith , and such a repentance as an hypocrite , and a very reprobate may attaine vnto : indeed , to insist vpon repentance onely ( they make many faire florishes , they call it penance , they make it a sacrament , & say it is a boord that saues a man after shipwrack , and write great volumnes of it , and of confession , and of cases of conscience , ( as you good syr in your owne reading know better then i ) & yet alas , when all is done , it is but a shadow of repentance ; and indeede how can they teach aright the doctrine of repentance : which erre so fowly in setting downe the iustice of god , and the vilenes of sin , which 2. points a man must know , else he will neuer repent : but poperie misconceiuing the iustice of god , teaching it not to bee infinite in as much as it needes not an infinite satisfaction , & misconceiuing the nature of sin , teaching euery sin not to bee damnable , 〈◊〉 to offend gods infinite iustice , ●●ring ( i say ) in these 2. how is it possible they should conceiue aright the nature of repentance ? by which a man seeing his sins , their foulenesse their punishment , and his own misery by them , confesseth them , bewails them , fearing gods iustice , flyeth frō it , and craues forgiuenesse of his mercie , and lastly purposeth , & indeuoureth to leaue them all , and to leade a newe life . the serious consideration hereof , hath often made me wonder , why many popish treatises being in some sort exhortations to repentance should be so accounted of , as they are by some : for though i confesse there are in some of them , good and holesome meditations , and many motiues to mortification , and good life , yet would i gladly learne of any man but this one thing , how those exhortations can be pithie , or powerful , sound or any way sufficient to moue a man to repentance , when as , not those bookes , nor all poperie is able to teach a man sufficiently what true repentance is . if any man reply : i will therefore learne the doctrine out of the protestants bookes , and vse the papists for exhortation onely : i then answere , is it not a more compendious , and conuenient , and a lesse scandalous course , to seeke exhortations out of such writers , as do teach the doctrine aright ? nay i doubt how it is possible to finde a powerfull exhortation to repentance in any papist , who erres in the doctrine : the reason is manifest , because doctrine is the ground of exhortation : and if the doctrine be vnsound , how can the exhortation , be any better . let vs therefore leaue these muddic puddles , and fet our water at the fountaine : the water of life , at the fountaine of life , i mean the doctrine of faith , and repentance at the written word of god , and at such mens writings as are grounded therevpon , and agreeable thereunto . now , amongst those many instruments of god , who haue laboured with profit in this great point of religion : namely repentance , drawing their doctrine out of the two brests , of the 2. testaments of gods booke , i may well say , ( to say no more , ) that this man of god maister perkins , deserues to haue his place : whose labours , whilst he liued , and his yet liuing labours , what they deserue , i had rather others should proclame , then i once name : who professe my selfe to bee one of those many , who may truely say , that by the grace of god & his good meanes principally , i am that i am : but leaning him in that glorious mansion , which christ the lord of the haruest hath prepared for him : and now giuen him . i returne to my selfe , and doe humbly praise the lord of heauen , who gaue mee my time in the vniuersitie , in those happie dayes , wherein ( beside many other worthy men of god , whereof some are falne asleepe , and some remaine aliue vnto this day ) this holy man did spend him self like a candle to giue light vnto others : the scope of all his godly endeuours was to teach christ iesus , and him crucified , and much laboured to moue all men to repentance , that as our knowledge hath made popery ashamed of their ignorance : so our holy liues might honour our holy profession . and as repentance was one of the principal ends , both of his continuall preaching and writing : soespecially and purposely hath hee twise dealt in that argument . first , in his treatise of repentance : published 1592. wherein briefly ( as his manner was ) but soundly , pithily , and feelingly , hee layeth downe the true doctrine , and the very nature of repentance : and after the positiue doctrine , hee toucheth some of the principall controuersies and difficulties in that doctrine , but afterwards thinking with himselfe , that hee had not seriously and forcibly enough , vrged so great & necessarie a lesson as repentance is , therefore shortly after , being desired and called to the duty of preaching , in that great , & general assembly at sturbridge-faire , he thought it a fit time : for this necessary and generall exhortation to repentance : to the intent , that as wee were taught the doctrine of repentance , in the former treatise : so in these sermons we might bee stirred vp to the practise of it . and certainly , ( good sir : ) i iudge there could haue beene no matter , more fit for that assembly then an exhortation to repentance , for as the audience was great and general , of all sorts , sexes , ages and callings of men , and assembled out of many corners of this kingdom so , is this doctrine generall for all : some doctrines are for parents , some for children , some for schollers , some for tradse-men , some for men , some for women , but repentance is for all : without which , it may bee said of all , and euery one of age , not one excepted : no repentance , no saluation these sermons being in my hands , and not deliuered to mee from hand to hand , but taken with this hand of mine , from his owne mouth , were thought worthy for the excellencie , & fit for the generallity of the matter , to be offered to the publique veiwe : i haue also other workes of his in my hands : of which ( being many , ) i confesse my selfe , to be but the keeper for the time , taking my selfe bounde to keepe them safely , to the benefite of gods church , of whose treasure vpon earth i make no questiō , but they are a part : and i hartily desire you ( my godly friends ) & all other faithfull christians to solicite the lord in prayer for me , that i may faithfully discharge my self of that great charge which in this respect lyeth vpon me : and that his grace and blessing may be on mee , and all others , who are to be imployed in this seruice , wherein ( had the lord so pleased ) wee could heartily haue wished neuer to haue bin imployed : but that his life might haue eased vs of the labour : and that as i begin with this , so i , or some other better able ( which i rather desire ) may goe forward , vndertaking the weight of this great burthen , and not faint , till he haue made a faithfull account to the church of god , of all these iewels deliuered to our trust . and now these first fruites of my labours , in another mans vineyard , as also all that hereafter doe or may follow , i humbly consecrate to the blessed spouse of christ iesus , the holy church of god on earth , and namely to the church of england , our beloued mother , who may reioyce , that she was the mother of such a sonne , who in few yeares did so much good to the publique cause of religiō , as the wickednesse of many yeares shall not be able to weare out . but first of all , and especially , i present the same vnto you ( my very worsh ▪ and christian friends ) who ( i must needes say ) are very worthy of it in many respects . 1 for the matter it selfe , which is repentance , my selfe being able to testifie , that you are not heares . but doers , ripe in knowledge , & rife in the practise of repentance , insomuch as i dare from the testimonie of my conscience , and in the word of a minister pronounce of you , that as you haue heard and knowne this doctrine of repentance , so blessed are you , for you doe it . and 2. for him , who was the author hereof ( whose mouth spake it from the feeling of his soule , & whose soule is now bound vp in the bundle of life : ) i know and cannot in good conscience cōceale the great delight , you haue alwaies had in the reading of his bookes , the reuerend opinion , you had of him liuing , and how heauily and passionately , you tooke his death , and departure : therefore to cheare you vp in want of him , i send you here this little booke , his owne childe , begotten in his life time , but borne after his death : obserue it well and you shall find it , not vnlike the father , yea , you shall discerne in it the fathers spirit , and it doubts not , but to find entertainement with them , of whom the father was so well respected . and for my selfe , i spare to rehearse what interest you haue in me , & al my labours , it is no more then you worthily deserue , and shall haue in me for euer : you are the fairest flowers in this garden , which in this place i after others haue planted for the lord ( or rather god by vs ) : and two principall pearles in that caowne , which i hope for , at the last day from the lord my god , whose worde at my mouth you haue receiued with much reuerence , and with such profit , as if i had the like successe of my labours in others , i should then neuer haue cause to say , with the prophet , i haue laboured in vain , & spent my strength in vaine , but my iudgement is with the lord. & my work with my god. and if i knewe you not , to be such as take more delight in doing well , then in hearing of it , i would proue at large , what i haue spoken of you : yet giue me leaue to say that , which without open wrong , i may not conceile , that beside your rare knowledge , and godly zeale to religion , and other duties of the first table to god himselfe : your charity & pitty to the needy distressed christians , at home and abroad : your mercifull dealing with them , who are in your power ; your beneuolence to learning , and namely to some in the vniuersitie ; doe all proclaime to the world those your due praise : which i ( well knowing your modesties ) do spare once to name : neither , would i haue said thus much , were it not for this cold and barren age , wherein wee liue , that so , when our preaching cannot moue , yet your godly examples might stirre vp . pardon me therefore i pray you , and think it no wrong to you , which is a benefit to gods church : but goe forward in the strength of the lord your god , & hold on in that happie course you haue begun , bee faithfull vnto the end , the lord will giue you the crowne of life , faithfull is hee , which hath promised , who will also doe it : proceed ( good sir ) to honour learning in your selfe and others , and religion especially , which is the principall learning ; and proceed both of you , to practise religion in your own persons ; and in your family : hold on to shine before your family , and amongst the people , where you dwell , in zeale and holinesse : hold on hereby , still to shame popery , to stop your enemies mouthes , and to honour that holy religiō , which you professe , to gaine comfort of good conscience to your selues , & assurance of eternall reward : and lastly , to encourage me in those painefull duties which lye vpon me : for i openly professe that your religious zeale and loue of the truth , with māy other good helps , are principal incouragements in my ministry , & especial motiues vnto me , to vndertake the charge of publicatiō , of so many of the workes of this holy man deceased , as may not in better maner be done by others . but i keep you too long from this holy exhortation following , i therefore send you to it , & it to you , and from you to the church of god , for i dare not make it to bee priuately yours and mine , wherein the whole church hath interest , as well as we : it was preached in the field , but it is worthy to be admitted into our hearts : i found it in the open field , but vpon diligēt view , finding it to bee gods corne , and a parcel of his holy and immortal seed , therefore i brought it home , as good corne deserues : and as it is gods corne , so in you i desire all holy christians to lay it vp in gods garners , that is in their hearts and soules . and thus committing this little volume to your reading , the matter to your practise : you and yours , to the blessed fauour of that god , whom you serue : and my selfe and my endeuours . to your hartie loue , and holie praiers . i take leaue : from mie studie . august . 7. 1604. yours in christ iesus , euer assured . william crashavve . to the christian reader , and especially to all such as haue any coppies of the workes of maister perkins , or intend any of them to the presse . forasmuch as there hath beene lately signification made , of diuers of m. perkins his workes hereafter to bee printed , in an epistle to the reader praemised before the treatise of callings , and that signification being but generall , might peraduenture giue occasion to some , to set out some particulars ( without the consent of m. perkins his assignes ) as imperfectly as are these two bookes , intituled the reformation of couetousnesse , and the practise of faith , iustly and truly ( for ought that i see ) censured in the aforesaide epistle : it is therefore nowe thought good , to mention the particular treatises , and workes of his , which shall hereafter ( if god wil ) be published , for the benefite of gods church : i doe therefore hereby make knowne to all , whome it any way may concerne , that there were found in the studie of the deceased , and are in the hands of his executors , or assignes , and preparing for the presse . 1 his expositions on the epistle to the galathians . 2 on the epistle of iude. 2 his booke of the cases of conscience . 3 his treatises , 1. of witch-craft . 2. of callings . all these he had perused himselfe , and made them ready for the presse , according to which coppies by himselfe so corrected , some of them already are , and the rest will be published in due time : and hereupon we desire all men who haue coppies of them , not to offer that wrong to that worthy man of god , as to publish any of their own , seeing the coppies hereof which are to be printed , are of his own correcting : but rather if they can helpe to make any of them more perfect by their coppies , they may therin doe a good worke to the benefit of many , and much comfort to themselues . and further , i doe hereby make knowne , that i haue in my handes at this present of his workes , taken from his mouth , with my owne hand , hereafter ( if god wil ) to be published , with the allowance of our church , and for the benefit of his children , these particulars . 1 his expositions or readings , on the 101. psalme . 2 on the 32. psalme . 3 on the 11. chap. to the hebrewes . 4 on the 1 , 2 , & 3. chap. of the reuelation . 5. on the 5 , 6 , and 7. chapters of saint matthew . 2 his confutation of camsius his little popish catechisme . 3 his treatises , 1. of imaginations out of genes . 8. 2. 2. of temptations , out of mathew 4. 3. of christian equitie , out of phillippians 4. 3. 4. of the callings of the ministery , out of two places of scripture . 5. of repentance , out of zephaniah , 2. 1. besides many other particular sermons , and short discourses made vpon seuerall , and speciall occasions : of al which , some are already published by others , and some by my selfe : and all the rest that remaine , as they bee the iewels of gods church , so did i willingly dedicate them to the publique and general good : iudgeing it were a foule sinne in mee , or any other , to impropriate to our selues , or our owne priuate vse , the labours of this , or any other learned man , which are in my opinion , parts of the treasurie of the militant church : and as it were wrong to the church , if i should conceale them , so doubtlesse were it to him & his children : if i should publish them for mine owne alone , and not for their benefit . if i doe , i thinke it may be iustly sayde vnto mee , or whosoeuer doth so , thy monie perish with thee . and what herein i haue sayd for my selfe : i know i may boldly & safely say , for his executors or assignes , which haue or had in their hands , any of those which were found in his studie : in the publishing of alwhich , as we do intend to deale truly with the christian reader , and not to commit any thing to the presse , which hath not either beene written or corrected , by the authour himselfe , or faithfully penned according to the truest coppies taken from his owne mouth , and since by others of sufficiencie and integritie , dilligently perused : so we purpose to referre them to the benefit of the authours wife and children , as much as may bee , wishing that vpon this caueat , men would not be so hastie ( as some haue been ) to commend to the world , their vnprefect notes , vpon a base desire of a little gaine , both to hinder the common good of the church , and to defraude the said parties of their priuate benefit , to whom in all equitie and conscience , it doth principally appertaine : and desiring all who haue any perfect coppies of such as are in my owne handes , that they would either helpe me with theirs , or rather take mine to helpe them . that by our ioynt powers and our forces layd together : the walles of this worthy building , may goe vp the fairer & the faster . and so i commend them all to gods blessing , who endeuor to commend themselues , and their labours to god and to his church . your brother in the lord. w. c. an exhortation to repentance . zophoniah , chap. 2. verse . 1. 2. search your selues , euensearch you ô nation , not worthy to be beloued : before the decree come forth , and you be as chaffe that passeth on a day . the prophet in the first chapter of this prophecy , rebuketh the iewes of three notable crimes , idolatry , fraud , and crueltie . in this second he exhorts them to repentance , and withall reproueth some of their speciall sinnes . in the three first verses he propoundeth the doctrine of repentance , and addeth some speciall reasons to mooue and stirre them vp to the practise of it . in propounding the doctrine of repentance , he directs it to two sorts of men . first to the obstinate and impenitent iewes in the first and second verses . secondly , to the better sort of them , in the third . so that the summe and substance of these two first verses , is a briefe and summarie propounding of the doctrine of repentance to the obstinate iewes . the wordes containe in them 5. seuerall points , touching the doctrine of repentance . 1 the dutie to be performed , search : 2 who must be searched : your selues . 3 who must doe it . the iewes : who are further described to be a nation , not worthy to be beloued of god , these are in the first verse . 4. in the second verse : the time limitting them , when to repent , before the decree come forth that is , before god put in execution the iudgements which are already decreed & appointed for them . 5. a forcible reason vrging them to doe it which lieth hid , and is necessarily implied in the fourth point : namely , that there is a decree against them , which wants nothing but execution : which also shal come vnlesse they repent , whereby they shal be fanned : and if they shall be found to be chaffe , they shal fly away with the winde of gods iustice . of all these points in order . for the first , the holy ghost saith ; search your selues . the words are commonly reade thus . gather your selues , which , though it be good , for that in repentance a man gathereth himselfe , and all his wits together , which afore were dispersed , & wandred vp & down in vanity : yet i rather allow their translation who read thus . search , or fan your selues : but either of them may stand , because the word in the original doth cōprehēd both significations ; yet it seemeth that to search , or sift , fits this place better , considring the same manner of speech is atterwards continued in the word chaffe : so that the meaning of the holy ghost seemeth to bee this : search , try , and fanne your selues , least you bee found light chaffe , and so fly away and be consumed before the iustice of god. concerning this duty of searching , let vs obserue first , that the holy ghost vrging the iewes to repent , vseth not the word repentance , but bids them search themselues : yet meaning , hee , would haue them to repent : giuing vs to vnderstand , that no man can haue true and sound repentance , but hee who hath first of all searched and examined himselfe : and this stands with good reason , for no man can repent , who first of all doth not know himselfe , and his owne wretchednesse . but no man can see into himselfe , nor knowe himselfe , but hee that doth diligently search himselfe : so that the beginning of all grace , is for a man to search and try , and fanne himselfe , that thereby he may knowe what is in himselfe : that so vpon the search , seeing his fearefull and damnable estate , hee may forsake himselfe & his owne waies and turne to the lord. thus speaketh the holy ghost in the heartes of holy men ; let vs search and try our waies : and make what followeth ; and turne againe to the lord : as though there were no turning againe to the lord , but after a searching of our selues . with this testimonie of the holy ghost , agreeth the testimonie of al holy mens consciences , who all knowe , that the first beginning of their turning to the lord , was a searching of themselues : let any repentant sinner aske his conscience , and call to minde his first calling and conuersion , and he will remember that the first thing in his repentance was this ; that he searched into himselfe , and looked narrowly into his waies , and finding his waies dangerous , and his case fearefull , did thereupon resolue to take a new course , and turne to the lord for pardon and mercie , and for grace to enter into more holy , and more comfortable courses . the man that passeth vpon ridges of mountains , and sides of hils , or that goeth ouer a narrow bridge , or some dangerous and steepe rockes , at midnight ; feareth not , because hee seeth no daunger : but bring the same man , in the morning , and let him see the narrowe bridge , he went ouer in the night , vnder which runnes a violent streame , and a bottomlesse gulfe , and the daungerous mountaines , and rocks , he passed ouer , and he will wonder at his owne boldnesse , and shrinke for feare to thinke of it , and will by no meanes venter the same way againe : for now hee seeth the height of the mountaines ; the steepnesse of the hilles , the cragginesse of the rockes , the fearsul downfall , and the furious violence of the streame vnderneath , & therby seeth the extreame daunger , which afore he saw not : therfore he wondreth , & reioy ●oth , that he hath escaped so great a da●nger ; and will by no meanes be drawn to goe that way in the day , which hee went most carelesly in the darkenesse of the night , but seeketh another way ( though it should be far about : ) so a sinner in his first estate , which is naturall and corrupt ( as wee are bredde and borne ) hath a vaile before his face : so that hee seeth nothing : the wrath of god and the curse due for sinne , hell and damnation seeking to deuoure him , he seeth them not , although ( liuing alwaies in sinne , ) hee walketh in the very iawes of hell it selfe : and because he seeth not this fearefull daunger , therefore hee refuseth no sinne at all , but rusheth securely into all maner of sinne : the night of impenitencie , and the myst of ignorance so blinding his eyes , that he seeth not the narrow bridge of this life , from which if he slide , he falles immediatly into the bottomlesse p●t of hell. but when as gods spirit hath by the light of gods word opened his eyes & touched his heart to consider his estate , then hee seeth the fraile bridge of this narrow life , and how little a sleppe there is between him and damnation ; then hee seeth hell open due for his sinnes , and himselfe in the high way to it : sinne being the craggy rocke , and hell the gaping gulfe vnder it ; this life being the narrowe bridge , and damnation the streame which runneth vnder it : then hee wondreth at his miserable estate , admireth the mercie of god in keeping him from falling into the bottome of hell , wondreth at the presumptuous boldnesse of his corruption , which so securely plodded on towards destruction , and being ashamed of himselfe , and these his waies , he turnes his heart to the god that saued him from these daungers ; and sets himselfe into more holy wayes , and more comfortable courses , and confesseth that ignorance made him bold , and blindnesse made him so presumptuous ; but now hee seeth the daunger , and will by no meanes goe the same way againe : and thus the searching and seeing into the foulnesse of sinne , and the daunger thereof , is the first beginning of repentance , and the first step into grace . this doctrine teacheth vs what faith and repentance is generall in the world : all men say , they beleeue , and haue repented long agoe ; but trie it well , and we shall finde in the bodie of our nation , but a lippe faith , and a sippe repentance : for euen when they say so , they are blinde and ignorant of their owne estate , & know not themselues , but presume of themselues , that because they are baptized and liue in the church , therefore they are in gods fauour , and in very good estate , when as they neuer yet were recōciled to god : and are so farre from it , that they neuer yet saw any sinnes in themselues wherof they shuld repent : as a man trauelling in the night , seeth no daunger , but plods on without feare : so the most part of our common people , in the night of their ignorance , think and presume they loue and feare god , and loue their neighbour ; and that they haue euer done so : nay , it is the common opinion that a man may do so by nature , and that hee is not worthy to liue , who doth not loue god with all his heart , and beleeue in iesus christ : but alas poore simple soules , they neuer knewe what sinne was , neuer searched nor saw into theirown harts with the light of gods lawe , for if they had , they should haue seene such a sea of corruption , that then they would confesse it to bee the hardest thing in the world , to loue god , and to beleeue in christ , and for sake sinne : it is therefore manifest , that they haue not yet begun to beleeue or repent , nor haue entred into the first step of grace , which leadeth to repentance , for that they haue not learned this lesson , which the prophet teacheth : that is , to search themselues . furthermore , let vs in the second place , obserue better the signification of the word : it signifieth to search narrowly , as a man would doe for a piece of gold , or a p●cious iewell , which is lost in a great house : or as a man may search for gold in a myne of the earth , where is much earth , and but very little gold oare . hence wee may learne , that in true repentance , and conuersion , we must not search so only , as to find the grosse and palpable sinnes of our liues : but so as we may finde those sinnes which the world accounts lesser sinnes , and espie our secret faults & priuy corruptions . some corruptions see memore neere a kinne to our nature , and therein men hope to be excused , when they forsake many other greater sins : but a true penitent sinner must search for such , so as a good magistrate searcheth for a lurking 〈…〉 which is 〈◊〉 into some close and secret corner , and he must ranfack his heart for such corruptions , as wherein his heart takes special delight , and must thanke that no sinne can be so small , but it is too great to be spared , and that euery sinne great or litle , must be searched for , as being all tray 〈◊〉 to gods maiestie . but alas , the practise ●● the world is farre otherwise , great sinnes are little sinnes , little sinnes are no sinnes : nay , after a little custome , great sinnes are also little or nothing , and so at last men make no bones of grosse and grieuous sins : and for the most part men search so superficially , that they scarse finde any thing to be sinne : such excuses are made , such distinctiōs are deuised , such mittigations , such qualifications , such colours are cast vppon all sinnes ; as now vp and downe the world , grosse sins are called into question , whether they be sins or no : and the great transgressions of the lawe are counted small matters , necessarie euils or inconueniences , tollerated to auoyd other euils : and what is he counted but a curious and a precise foole , which stands vpon them : ignorance after fiue and thirtie yeares preaching is counted no sinne , blind deuotion in gods seruice no sin , lippe labour in praying , vaine and customable swearing , mocking of religion , and the professors thereof , no sin : prophaning of the saboath , contemning of preachers , abusing of parents ▪ no sinnes pride in apparel , superfluitie in meates , beastly and ordinarie drunkennes , fornication , no sinnes . nay , decites , cosonages , oppressing vsury , notorious briberie , and couetousnes , that mother sinne ; these are counted no sinnes : these beames are made but moates by prophane men , & they are so minced and carued , or there is some such necessitie of them , or some such other flourish or vernish must be cast vpon thē , as that they are little or none at all . alas , alas , is not that a simple & a silly search where such blockes as these are , lye vnspied ? what are moulehils , when such mountaines are not seene ? moates will be little regarded , where such beames are not discerned : but it is cleare , that therefore there is no true trial nor diligent search made : for a true conuert will search his heart for all , and wil spare none : he deales in searching his owne heart , as a good iustice of peace in searching for traytors or seminarie priests . he seekes not superficially , but most exactly , and leaueth neuer a corner vnsought , and he thinkes great sinnes to be infinite , and little sinnes great , and iudgeth no sinne so small , but that it deserueth the anger of god , & therefore he wonders at the mercy of god , which throwes vs not al downe to hel in a moment : & he crieth out with holy ieremie : it is the lords mercie that we are not consumed . away then with this superficial & hypocritical search , where so many sinnes are spared and not found out . it is pharisaical , for euen so the pharisie , when hee came into the temple to recken with god , and to tell what traytours hee had found , that is , what sinnes , vpon good search hee had espied , he returnes his precept , all is well , he hath found neuer a one , but beginnes to thanke god that he was so good , and so good , and not so il , and so il , nor yet like the publicane . the world is full of pharisies , not onely the popish church : but euen our church swarms with these superficial searchers , who cannot ( because they will not , ) finde any sinnes to present vnto god , men thinke in the countrie , a church officer hazards his oath , if he present all well , and findeth no fault in his parish , to present as punishable to the ordinary : for men thinke it vnpossible , that there should bee none in a whole parish : then how doth that man hazard his own soule , who being made ouerseer & searcher of his heart , findes nothing in it to present to the lord. for it is not more easie to espie outward & actual trāsgessions in a whole parish , then it is to finde a heape of corruptions in a mans heart , if a man will search into the bottome of it with the light of gods law. therefore when the lord comes and keepes his visitation , what shal become of such a man , but to vndergoe the strict and seuere search of the almightie , because hee would not search himselfe ? our bodyes and liues are free from spanish inquisition ( which is one of the last props , which sathan hath lent the pope , wherewith to vphold his declining kingdom ) and the lord grant we may be euer free from it . but in the meane time , that might put vs in mind how to deale with our corrupt hearts , and vnmortified affections , euen to erect an inquisition ouer them , to lay in waite for them , to search them narrowly , and to vse them roughly : yea , to set our hearts vpon the rack of gods law , that so it may confesse the secret wickednesse of it : for the papistes doe not thinke vs protestants , greater enemies to their superstition , then the inward corruptions of our hearts , are to our saluation : therefore it may bee a godly pollicie for euery man , curn to erect an inquisition ouer his owne heart and conscience , and not to spare his most secret and dearest sinnes , and such as are neerest allyed to his owne nature : for that is the true search here commaunded by the prophet , and practised by all godly and holy men : when a man purposeth to finde al that are , & to espie euē al his sins : for a godly man is neuer satisfied in his search , but still , the more he findes , he suspects the more are stil behind : and therefore hee continueth searching his owne heart all his life long : therefore let euery , professor looke to it betwixt god and his conscience , that he dally not with himselfe in ths case : for if he doe , then , when god comes with his priuie search , his hypocrisie shall bee discouered , and his nakednesse shall be layd open in the view of men , and angels : to his eternal confusion . thirdly , search , saith the prophet , but not so content : he forceth it againe , euen search you . in thus repeating and vrging this exhortation , the holy ghost giues them , and vs to vnderstand , that the true searching of a mans heart , and life , is a duty of a great moment , and special necessitie : therefore he leaues it not after once naming it , but inforceth it the second time , as being no matter of indifferency , but of great necessitie : thereby shewing , that it is a principal dutie in repentance , euen the beginning and foundation of all true grace . and further , it is a meanes also to preuent gods iudgements : for when men search not themselues , then god sendes the fire of afflictions , and crosses to trie and search them : but , when they search themselues , then god spareth to search them by his iudgements . now in that this dutie of searching , is both the beginning of all true grace , and the meane to stay gods iudgements , and therefore is so pithely , and forceably vrged by the holy ghost , it must teach vs all a necessarie lesson : namely , to make great conscience of searching our selues . first , because god hath so commanded , and we are to make conscience of obedience to euery commandement . secondly , because therby we shal reape two so great commodities , as first , thereby we shal lay a sure foundatiō for the good work of grace in vs , and secondly , shall stay the hand of god , and his iudgements from being executed vpon vs. let vs therefore hearken to this counsaile of the holy ghost , let vs take the fan of the lawe , and therewith search and winnowe our hearts and liues . our hearts , for secret and hidden corruptions . our liues , for committing of euil , and omitting of good . doe with your hearts as men doe with their wheate : they will not suffer their corne to lie long in the chaffe , least the chaffe hurt it , but commits it to the fanne that the winde may separate them : so the graces of god in our hearts are pure corne , our sinnes and corruptions are chaffe : looke well , and thou shalt finde in thy selfe much chaffe , and but little corne : let not then the chaffe lye too long mingled with the corne , lest it corrupt the corne . let not thy sinnes lye mingled with the grace of god in thee , if thou doe , they will choake it in the end , and so depriue thee of all grace ; therfore rippe vp thy heart , and looke into thy life , and when thou hast sinned , enter into thy selfe , aske thy conscience what thou hast done , & be not quiet till thou hast found out thy sin , and the foulenesse of it : and neuer thinke that thou knowest any thing in religion , till thou knowest what is in thine owne heart . and what are thy special and priuiest corruptions , and looke into thine owne faults , not with a partial eye , but with a censorious , and a strait iudgement , spare sin in no man , but especially condemne it in thy selfe . but alas , these times of ours , cry out of an other state , for euen ieremies case is ours : we may complaine as hee did , no man repents him of his wickednesse , saying what haue i done ? the same is the sore of our people , and the sicknesse of all nations : that euery man runnes on in his sinnes , from sinne to sinne carelesly : euen as the barde horse into the battaile . but how rare a thing is it , to find a man , that dayly searcheth himself , & examines how he liues , and how the case standeth betwixt god and himselfe : and that when hee hath done amisse , entereth into the closet of his heart , and strikes himselfe vpon the breast , and disputes the case with himselfe , saying : what hane i done ? o what is this , that i haue done against god , against his church , and against my owne soule ? the want of this , is that , which the prophet complaines of in that place : not as though it were sufficient thus to doe , in a mans owne conscience : but because it is a good beginning , and a step to further grace . for if a man did seriously thus deale with his conscience after his sinne , his conscience would shape him such an aunswere , and would tell him so roundly , what hee had done , that hee would take heede , how hee did the same againe , and looke more narrowly , and warily to himselfe all the dayes of his life . seeing therefore it is so necessarie a dutie , let euery one of vs indeuour the practise of it , namely , to rippe and ransacke our hearts , and to search our wayes vnto the bottome . now for your better instruction , and furtherance in the performance hereof : you must know that this search is to be made by the lawe of god , for nothing els , but gods law can helpe vs , & let vs see that which we must search for : for if wee search by any other means , we may seek & search long enough , ere we find any thing that wil be matter of repentance . aske the diuel , he will tell thee all is well , & that thou art in an excellent estate : and god loues thee , and thou art sure of heauen : this song the diuell alwayes sings for the most part til a man comes to die , for then hee appeares in his colours , but till then , hee laboures , to sing , and lull all men a sleepe in the cradle of securitie . aske our owne flesh , & our owne hearts and natures , and they will answere , and say , that all is well and safe , and that wee haue beleeued , and loued and feared god all our dayes . aske the world , and men in the world : and they will aunswere , all is well ; and they will say further , that thou art a right good fellow , and art worth twentie of these curious fooles that sticke vpon points , & stand vpon circumstances , as swearing and drinking , and good fellowshippe , and gaming , and such other nice and circumstanciall points : thus will worldly men answere : for thy prophane course is acceptable to them , because thereby thou approuest the same in them . nay , goe further , and aske all humane learning in the world , and it cannot tell thee what one sinne is , nor what it is to offend god : so that there remaines onely the law of god , the light whereof will disclose the darknesse of our hearts , and the iustice whereof will reueale the vnrighteousnesse & the peruersnesse of our natures : therefore to the lawe of god must we flye to helpe vs in this search . and yet for our better helpe in this dutie , and that there may bee nothing wanting to that soule , that seeketh god , therfore we are further to know , that if we will search our selues by the law profitably , wee must marke three rules , the truth whereof vnlesse wee know , acknowledge , and feele : wee shall neuer see our owne estate , nor profite by this search , but plodde on from finne to sinne , vntill wee plunge into hell . the first rule is , that euery man that came from adam , sinned in the sinne of adam : thou must therefore know , that his sinne in eating the forbidden fruite , was thy sinne : and thou sinnedst therein , as well as he ( though thou wast then vnborne ) and that thou art guiltie of it before god , and must answere for it to gods iustice , vnlesse christ doe it for thee . the reason hereof is , because we are his seede & posteritie , we were thē in his loynes , he was the father of vs all : and was not a priuate mā as we are now , but a publike person , the pledge of al mankind , and bare the person of vs all at that time : therefore what he did then , hee did it for himself , & for vs : what couenant god made with him , was made for himselfe and vs : what god promised him , and he to god , he promised for himselfe , & for vs : what he receiued in his creation , he receiued for himselfe , and for vs : and what he gained or lost by his fall , he gained and lost for vs , as for himselfe . he lost the fauour of god , and originall puritie : therefore he lost it for all his posteritie : guiltinesse , and gods anger , and corruption of nature which he gained , he got for vs all , as well as for himselfe . if we doubt of this point , it is proued by the apostle : where the holy ghost saith ; sin entred by one man , and death by sinne : and that sinne went ouer all , and that it went ouer all them , which sinned not in the like transgression with adam ( that is , euen our children ) who as they are borne , are borne not onely tainted with originall corruption : but guiltie also of adams sinne . this is a most certaine truth , though it seeme strange , for fewe men thinke of it , that euer they shall answer for adams sinne : and therefore if any obiect , what reason is there that i answere for another mans sinne ? i answere , true , if it had bene adams sinne alone : but it was his and thine also : for hee was thy father and stoode in thy roome : and thou also since thou wast borne , hast confirmed what hee did . now therefore though not one of many thinkes seriously thereof : namely , that he should stand guilty of a sin committed more then fiue thousand yeares before he was born , yet seeing it is most true , both in scripture and good reason : let euery man subscribe in his conscience to this truth . and let this be thy first resolution in this search , that thou standest guilty of adams transgression . the second rule to bee knowne is , that in euery man are all sinnes : more plainly , that in euery man by nature are the seedes of all sinnes : and that not in the worst , but in the best natured men : make choyse of the best man and the greatest sinne , and that worst sinne is to be found in that best man. if any doubt of this , let him consider what originall sinne is , namely , a corruption of the powers of our soules ; and that not of some , or in part , but of all , and wholy . this corruption hath two parts . first a want , not of some , but of all good inclination , a want of all goodnesse . secondly , a deprauation & pronenesse , not to some , but to all euill : and not a pronenesse onely , but originall sin infuseth into euery mans heart , the seed of all corruption . many men stand much vpon their good meaning , and vpright heart , and bragge of a good nature : but they are foulely deceiued ; for take the ciuilest man vpon the earth , and the seeds of all sins in the world are in him by nature . but to explaine this point fully , obserue these two clauses . first , i say not , the practise of all sinnes , but the seedes ; for all men practise not all sinne : the seedes are in their nature ▪ but the practise is restrained , sometime by education , sometime by good and wholesome lawes , sometime the constitution of mens bodies deny the practise of some sinnes , sometime the countrey a man dwels in , or calling a man liues in , keepes him from the practise of some sinnes : and alwayes a generall and limitting grace of god , restraines the natures of all men from running into many sinnes : which hand of god , if god should take away , and leaue euery man to his nature , wee should see that euerie man would practise any sinne in the world : yea , euen the greatest sinnes that euer wee heard to bee done in the world . all men which knowe themselues knowe this to be true . and the more a man knowes his owne heart , the more he seeth that his heart is a sea of all wickednesse : & that it is the mercy and grace of god , that hee hath not fallen into the mightiest & most monstrous sinnes in the world . secondly , i say , by nature . for i know by good education , & by grace , it is otherwise : grace rectifieth nature , but that is no thankes to nature : for it is as euill and corrupt still , being seuered from grace : and therefore nature must be fully abolished , afore man come to heauen . and yet ( though all this be true ( i say not , that sin breakes out in all natures alike , though all natures be alike corrupt : for the course of nature is restrained in some more then others , by the meanes aforesaid ; but this is the truth , that whereas some are not so angry , some not so wanton , some not so cruel , some not so couetous , som not so ambitious , &c. as others : that comes not from any goodnesse of nature in them , aboue the other originally , but from gods hand , which tempereth , restraineth , and moderateth euery mans nature as he seeth good . and if god did not thus moderate & restraine the natures of men , but suffer them to breake out to the full : there would then be no order , but all confusion in the world : therefore , ( as especially for his churches quietnesse , so also for the preseruatiō of publike peace , and the vpholding of societie in the world betweene man and man ) the lord holdes a hand ouer euery mans nature , and keepes euery one in a certaine compasse limitted by the wisdom of his power , which restraining hand of his , if the lord should take away : all societies and common wealths would be turned vpside downe , because euery man by the vniuersall corruption of his nature , would breake out into euery sinne : i ende this point with appealing to the testimonie of the consciences of all men , and especially of the best and holiest men , of whom i would aske this question , whether they find not in their natures an inclination , euen to the foulest sinnes in the world ; if shame , or feare , or else the grace of god restrained them not ? so that the best men doe knowe well enough , what adoe they haue with their corrupt natures , to keepe them within the compasse of obedience . nay , i yet adde further , the nature of men , and of all men is so corrupt , since adam : that euen the seede of the sinne against the holy ghost , and a pronenesse to it , is in the nature of euery man ( though not one man amongst many thousandes doe commit that sinne , ) for seeing in that sinne , there is a heape or sea of all sinnes gathered together , hee therefore that hath in his nature the seede of all sinnes , hath also the seede of it . and againe , seeing all euill tendes to a perfection , as well as grace doth ; what reason therefore is there , but wee may safely thinke that the diuell would hale euery one to that height of sinne : if it were not that the powerfull hand of god preuented him , who will neither suffer wicked men , nor the diuell himselfe to bee so wicked as they could , and would be . the vse of this second rule , is notable . for in this searching of our selues , it sheweth vs what wee are , without all colours or deceit , and fully discouers vnto vs , the vglinesse of our natures : and it may teach vs all how to think and esteeme of our selues , when we heare of caines vnnaturall murther , pharohs vnnatural crueltie , the sodomits vnnatural lust , achitophles , diuilish pollicy , senacheribs horrible blasphemie , iudas monstrous treason , iulians fearefull apostacie . when we heare of the fearefull murders , treasons , periuties , sinnes against nature , blasphemies , apostacies , witchcrafts , and other the horrible sinnes of the world : let vs then returne into our selues , & looke homewards , euen into our owne hearts , and confesse euery one , that these should haue bene euen thy sinnes also , if gods grace had not preuented thee . this will humble thee , and make thee thinke vilely , & basely of thy selfe , and so consequently bring thee to repentance and true amendment : and the very reason , why men repent not , nor amend their waies , is , because they are pharisies by nature , and thinke highly of themselues , and of their owne natures , and their naturall inclinations : this will be a harsh and a strange doctrine to them : oh , they haue excellent natures , and they cannot indure such , and such sinnes , and they thanke god , they are not as ill as others : but let all such men knowe , they must cease magnifying nature , and learne to magnifie gods grace . let them knowe , that nature in them , is in the roote , as much corrupt , as in the worst man in the world , and euery mans heart is a bottomlesse fountaine of all sinne ; therefore praise not thy nature , but gods grace and mercy , in giuing thee so good a nature ; or rather , so well restraining , and rectifying thy nature ; and stay not there , but desire of the lord , that as he hath giuen thee a better tempered nature , thē to other men : so also he would bestowe on thee his speciall and sauing grace : and as he hath kept thee from the feareful sins of others ( thou being as ill , naturally , as they ) so he would also lead thee into the way of saluation , which else the best nature in the world , can neuer attaine vnto . the third rule to be known and practised by him , who will truly search himselfe , is , that euery man borne of adam , is by nature , the child of wrath , and gods enimie : this is true of all without exception ; high or low , rich or poore , noble or simple , borne in the visible church or without . and further , by being enemy of god , he is therefore borne subiect to hell , to damnation , and to all other curses : so that looke as a traytour conuicted , stands therby in his princes high displeasure , and is sure of death without speciall pardon : so stands euery man , when he is borne , conuicted of high treason against god , in his high disfauour ; and is in daunger of hell , which is the fulfilling of the wrath of god. thus dauid confesseth of himselfe . i was borne in iniquitie , and in sinne hath my mother conceined me : if in sinne , then in gods wrath , and vnder the danger of damnation , if any aske , how , or why this is so . i answere , the truth , as also the equitie of this third rule depends on the two former : for , because euery man is borne guiltie of adams great sinne , and also tainted originally with all corruption & a pronnesse to all sin : therefore it followeth in equitie and iustice , that euery man is borne vnder the wrath and curse of god. this point is a plaine and euident truth : yet men in the world thinke not so , and it is the cause , why men repent not of their sinnes : for most men thinke that by nature , they are in gods fauour ; and therfore they neede not to sue for it in humiliation and repentance ; but onely liue ciuily , and do no open wrong , and all is well : whereas ( alas ) there is no condemned traytour , more out of his princes fauour , nor more sure of death without a pardon , then al we are out of gods fauour , and sure of damnation , vnlesse we procure gods fauour again , by faith and repentance , for the better opening of this third rule , and the manifesting of the truth : let vs know further , that the curse of god , vnder the which we are all borne , is three-fould . the first , is a bondage vnder sathan : it is a certaine truth that euery man as he is borne of his parents , and till hee repent , is a slaue of sathan : man or woman , high or low , sathan is his lord and maister . hee sittes as iudge in his heart ; and in this sence sathan is the king of the nations , and god of the world . men will in wordes defie sathan , and not name him without defiance , and spitte at him ; and yet ( alas , ) hee is in their hearts : they spit him out of their mouthes , but hee is lower ; they should also spitte him out of their hearts , and that is true defiance indeede : for alas , hee lodgeth in thy heart , and there he makes his throne , and raignes vntill the spirit of regeneration dispossesse him : and till then , no seruant is so subiect to his maister , no slaue to his lord , as is the heart of man by nature vnto sathan , the prince of darknesse . nay , our bondage , is more fearefull , then the slauery of any poore christian , in the spaniards , or in the turkes gallies : for their bodies are but in bondage , and at commaund , and vnder punishment : but our best part , our heart , our conscience , our soule it selfe is captiuated vnto him , and vnder his commaunde , who is the king of crueltie , and confusion , and lord of hell , whose commaundements are iniustice , whose seruice is sinne , and whose hyre is damnation . the second part of the curse , is the first death , or the death of the body : that is , a separation of the soule and body a sunder for a time , namely , till the last iudgement . this death is duly and iustly the punishment of any one , or the least sinne : therefore , how due and iust a punishment vpon that horrible heape of sinfulnesse , which is in euery mans nature ▪ and it is a most terrible curse . for it is the very gate of hel , and the downfall to damnation , vnto all men , but such , as by faith and repentance doe get their death sanctified by the death of christ : vnto such men indeed it is no curse , but a gracious and glorious blessing , for it is altered by christ his death . but vnto all men by nature , and which repent not , it is the heauy curse of gods wrath , and the very downfall into the gulfe of hell. the thirde part of the curse , vnder which euery man is borne , is , the second death : the death of soule and bodie ; which is the eternall want of gods presence , and the accomplishment of his wrath : and an apprehension and feeling of that wrath , seazing on body , soule , and conscience . the first curse , was a spirituall death ; the death of the soule , the second a temporarie death , the death of the body . the third , is an eternall death , a death both of soule and bodie together ; and for euer . this eternall death is the curse of all curses , the miserie of all miseries , and torment of all torments : and i shewe it thus . often when thy tooth acheth , and sometime when thy head acheth , or in the paine of the stone or collicke , thou wouldest giue all that thou hast in the world to bee eased of that paine : nay , in the exstremitie of some fitts , many will wish them-selues euen out of the world : now , if the paine of one tooth , can so farre distemper minde and body , that it cannot bee releiued with all the pleasures of this life ; o then , what a torment shall that bee ? when not one kinde of paine , but the whole viole of gods wrath shall bee powred , not on one member , but on the whole soule body , and conscience , and that not for a time , vnder hope of better : but eternally without hope of release ; and that not in this world , where there are comforts , helpes and remedies : but in that vgly and darksome place of torments : and that not amongst liuing men , which might mittigate thy paine , or else bemone thee , and beway leit with thee : but with the diuels , and damned spirits , which will now laugh at thy destruction , and solace themselues in this thy misery , and will reioyce , as thou didest serue them in earth , so now in hel to be thy tormēters . it may be therfore ( by the way ) , good warning and wisedome to vs all , when we feele the extremity of some bodily paine , to consider with our selues , and say : o then , what shall be my misery and torment if i repent not ; when not one member , but soule , bodie , and conscience , shall be racked and tormented in the feeling and apprehension of the anger of the lord of hostes . in these three points , stands that curse and wrath of god , vnder which euery man is borne . and these doe answer to the three degrees of sinne , which are in vs : for as the two first rules taught vs , there is in euery man by nature , till hee repent , a three-fold guiltinesse . first , a guiltinesse of adams sinne . secondly , the taint of originall , and vniuersal corruption . thirdly a pollution by many outragious actuall sinnes . in the first of these , euery man is equally guiltie . in the second , euery man is equally corrupt . but in the third , euery one keepes that compasse , within which the lord wil keepe them , by his limitting power . now as in our guiltinesse of adams sinne , sin hath his beginning : in originall sinne , his continuance : in actuall sin , his perfection : so answerable herevnto , the wrath of god ( which alwaies standeth opposite to sinne ) is begun in leauing vs by nature to the slauerie of sathan , is continued by death , and is accomplished in damnation . and now these three rules , i commend to the carefull & christian consideration of you all : certifying you from god , that as you can neuer bee saued , vnlesse you repent : nor repent , vnlesse you search your selues ( as here the prophet bid deth ) so , that you can neuer search your selues aright , til you bee perswaded , and resolued of these three rules , and of the truth of them all , euen in your hearts and consciences : namely , first , that thou art guiltie of adams sin . secondly , that thou art prone by nature to al euil in the world . thirdly , that for these , thou art subiect to the wrath of god , and to all the curses of his wrath : but when thou art in heart , & conscience resolued , that these are true , then thou art a fit scholler , for this lesson of the prophet , search thy selfe . for when thou goest , thus prepared vnto this search , and esteemest of thy selfe , as these three rules haue described thee : then if thou search into thy selfe , thou wilt finde thy selfe , and thy estate to be such , as will cause thee to repent , returne and take a new course : therefore , what the prophet sayd to those iewes , i say vnto you also , my brethren of this realme of england , who are here now gathered together out of so many countries , & quarters of this realme : yea , in the name of the same god , i cry vnto you . search , o search your selues : and thinke it not a matter indifferent to do , or not to doe it : but know it , that god commandes you , as euer you will come to saluation : search your selues . and the rather , because by these three rules ▪ you see how much chaffe of corruption is in your nature , and what neede therefore it hath to bee searched into , and fanned by repentance . bee well assured : thou man , whatsoeuer thou art : there is so much chaffe in thee , that if thou search not , and fanne it not out , thou wilt proue nothing but chaffe at the last day , and so be blown away with the winde of gods iustice into hell. take hold therefore of this exhortation , and deferre it not . thou wilt not suffer thy wheate to lye too long in the chaffe , for feare of hurting it : is it then safe to suffer the chaffe of thy sinnes and corruptions , to lie cankering and rotting in thy heart ? bee sure that that little portion of grace , which thou attainest vnto , by liuing in the church , and vnder the ministrie of the word of god , will bee putrifyed , and cleane corrupted with the chaffe of thy sinnes : therefore againe , and againe , i exhort you to make conscience of this dutie : search into your selues , fanne out this chaffe , this presumption of ours , and high esteeming of our owne nature , and conceits of gods fauour before wee haue it : that so this chaffe being blowne away , the lord may then bestow vpon vs foundnesse of grace , & the foundation of al goodnes , which is a holy & humbled heart . salnation is such a building , as the foundation thereof had need to be sure and strong : ignorance , blindnesse , and presumption , are not sufficient foundations for such a building : therefore as no man wil build a strong house vpon any earth , but will first search it , least it prooue sandie , & so ouerthrow all : so a wise christian will not build his saluation , vpon fancies & conceits , and naturall presumptions : but will search , and looke into his heart : and finding these to be sandie , and rotten , and therefore too weake for the foundation of so glorious a building , wil refuse them all , and labour to furnish his heart with such sound grace , as whervpon he may trust so weighty a work , as is the saluation of his soule . againe , if thou wilt stand in the day of triall , then search thy heart betime , and discerne betwixt chaffe & wheat : thou seest , that chaffe flyeth away before the wind ; but good corne indures the fan , and the furie of the wind : so in the day of triall , temptation , sicknesse , or open persecution , the chaffe of natural presumption , and outward formalitie in religion , wil flye away : and it must be the penitent , humbled , and beleeuing heart , which must then abide it out , and endure the fanne of temptations and persecutions . and to conclude , let not the diuell deceiue thee , in making thee imagine or hope to please god , and yet to let thy corruptions lie vnseene , and thy sins vnsearched out , least thereby thou marre all : for thou vsest not to lay vp-wheat in thy garners , vntil it be purged from the chaffe : so thinke not to store vp any sauing knowledge , or any other grace of god in thy heart , vntill the chaffe of vanitie be first blowne away , that so the holy graces of god , may be layd vp in the garners of thy soule . and therefore questionlesse ( to speake one word to touch our common professors , in the very sore of their soule ) al knowledge that is stored vp in these impure and vnsearched hearts : is euen as wheat layd vp in the chaffe , which is ( a thousand to one ) sure to bee eaten vp by the chaffe , so that , when the winnowing time of tryall and persecution comes : i feare , that such men will ( for al their knowledge ) shrinke aside , and betray the truth : there knowledge then prouing no better then chaffe , because it was layde vp in an vnholy heart : if therefore , thou wouldest stand and endure when poperie , or persecution , or temptations come , if thou wouldest abide the furie of the fanne of temptations : now , then exercise thy heart with the fanne of gods law , search and ransacke it , purge out the chaffe of corruption , and store vp knowledge in an holy heart , and a good conscience , and that will abide the violence of all temptations : yea , when god suffers the diuell to doe with vs , as he did with peter , to winnow vs like wheate , to sift and trie vs , as he did iob , with the furious winde of all his mallice : this knowledge will proue wheate , that will abide the winde , and gold that will abide the fire : thus glorious will it be in the ende , if we follow this holy prophets councel , and search our hearts . and thus much for the first point ( namely ) the dutie of searching heere commanded , in which wee haue stayed the longer , because it is the foundation of all the rest : and this being wel laid , the whole building wilt goe vp the faster . now we come to the second general point here laid down : that is , whom must we search ? the prophet aunswereth : your selues not other mē , but your selues . this search so vrged and inforced by the prophet , must not be of other mens hearts and liues , but of our owne : our owne are our charge , and not other mens : and therein is the saying true , which else is most false : euery man for himselfe : for as euery soule must bee saued by it selfe so must it beleeue , repent , and search it selfe . the dutie therefore here commanded , is , for euery man that would haue his soule to be saued , to search it , and reforme it , and leaue others to bee searched by themselucs . here the holy ghost meetes with the common corruption of this world , ( and that is ) that men are eagle eyed , to see into the liues of other men , but to looke into their owne hearts , and liues , they are blinder then moles : they can see moates in other mens liues , but discerne not beames in their owne : wherby it comes to passe , that they stumble and fall fowly : for the eies of most men are set vpon others , & not vpon them selues : and thereupon it is , that an euil , man seeing other men , & not himselfe : thinkes best of himselfe , & worst of other men : but contrariwise , a good man seeing himselfe , & not other men , thinkes worst of himselfe , and better of other men : an euil man lookes outward , and iudgeth other men : but a good mā lookes homeward & iudgeth himselfe : and in iudging , condemnes himselfe , farre aboue other men : and that because by searching into his own heart and wayes , hee knowes that by himselfe , which he knowes not , by any man in the world besides . so then we must search , not other men , but our selues : our owne hearts and our owne liues are our charge , and burthen : the liues of other men concerne vs not , being priuate mē , further thē , either to follow them being good , or take heede of them being euil : but to search , or to bee inquisitiue into them , is no dutie commaunded vs , but rather a foule & a base vice forbidden of god. indeede magistrates in their people , pastours in their congregations , and house-holders in their families are to search : but they can search onely for criminall causes , or open actuall sinnes : but this searching must bee of our hearts , which no man can search , but our selues onely . few men haue a calling to enquire into other mens liues , but euery man hath a calling to search into himselfe : but ( alas ) men doe farre otherwise , they suffer themselues to rotte in their owne sinnes , and erect an inquisition ouer other mens liues , & it is to be seene in dayly experience , that those men , who are the great searchers and priers into other men , are the neglecters and forgetters of themselues : and contrariwise they who doe narrowly search themselues and their owne wayes , and looke into the corners of their owne hearts , doe finde so much worke to do with themselues that they little busie themselues , with other men . and thus much may suffice for that point . it followeth . o nation not worthy to be beloued . the third point : who must search ? the iewes , who are here termed a nation , not worthy to be beloued : & yet for al that , they are bid to search themselues , that so vpon their repentance , they might bee beloued . where , wee may see the vnspeakable loue of god , and his wonderfull mercie , offering grace vnto such men , as are altogether vnworthy of it . gods children are by nature like other men , and god findes nothing in them , why to respect them aboue others : but euen of his owne mercie , makes them worthy , who of themselues are not : therefore how worthy is that god , to haue all the loue of our hearts , who loued vs , when wee were not worthy to be beloued . but let vs examine more particularly , why god doth call the iewes a nation , not worthy to bee beloued : i answere , god had blessed them aboue other nations : he gaue them his couenant of grace , and thereby made them his people , & commited to their trust , his holy word and oracles : but he delt not so with other nations , neither had the heathē knowledge of his lawes . besides all this , they had a better land then others about them , it flowed with milke , and honie , ( that is , with all commodities , & delights ) and though their countrie was but little : yet themselues so populous , and so powrefull , that whilest they pleased god , no enemie durst set vppon them . thus for soule and bodie , they were euery way a nation , blessed of god , a people beloued of god aboue all others . now , how did this people ( thus beloued of their god , ) requite this his loue , which they had no more deserued , then any other nation ? certainly , as they deserued it not afore they had it : so they requited it not , when they had it : but requited this loue of god with sinne , with rebellion , and with disobedience . they tempted him , they prouoked him to wrath , they presumed of his mercy , & proued a most stubborne and stifnecked people , a froward generation : moses partly sawe this in his owne experience , & better discerned it in the spirit of prophesie : and therefore wondering at this their wickednes , he cryed out , do you thus requite the lord : o foolish people , & vnwise ? thus : that is with sin , & disobedience , which is the only meanes to displease the lord , & to prouoke him to wrath : for this cause , they are worthily called a foolish and vnkind people by moses , and here , by the prophet . a nation , not worthy to bee beloued , namely , for their vnthankefulnes , and vnkindnes : which was such , as they not only were slacke , and carelesse in performance of such duties as god required : but euen multiplyed their sinnes , & committed those foule rebellions , which his soule hated . and amongst many , the prophet here in this chapter , noteth three of their great sinnes : for which they were a nation not worthy to bee beloued . couetousnesse , crueltie , and deceite : all which were the more hainous and intollerable , because they were the sins of their princes , their rulers , and their priests : who should haue beene lights and examples to the rest . now , although euery sin in it selfe , is of that ill desert , as it is able to cast vs out of gods fauour , and depriue vs of his loue : yet , behold , here god complaines , not vpon a little cause , but for wonderfull , & exceeding vnthankfulnesse , & vnkindnesse in them : who of all other should haue loued the lord. as a man cares not for hard vsage from him , whome hee esteemes not : but a little vnkindnesse doth greatly greiue a man , from him who is loued and respected : so is it with the lord our god , he loued not the gentiles , as hee did the iewes , neither was hee so bountifull vnto them : and therefore , ( as we may see ) though they liued alwayes in ignorance , and continued alwayes in disobedience , yet , the text saith , the time of that ignorance god regarded not : but when as the iewes , his owne people , whome he chose out of all people , & bestowed his loue vpon them , and made his couenant of grace with thē , when they became vnkinde , vnthankfull , forgetfull , stubborne , and rebellious , that caused the lord euen to complaine of the indignitie , and to cry out by moses . doe yee thus requite the lord : o foolish people & vnwise ? and hereby the prophet , o nation , not worthy to be beloued : & therfore ther is no man , but if he be asked what he thinkes of this nation of the iewes : he will answere , that they are a most vile & wicked people , a froward generation , and that they are worthy to taste deepely , of all gods plagues , who so farre abused his loue and mercie . but what doth this belong to them alone ? and is israel onely a nation not worthy to be beloued ? nay , i may cry out with as good cause : o england , a nation not worthy to be beloued . for , god hath beene as good a god to vs , as he was to them : and we haue beene as vnkinde a people to him , as they were to him : but that i may bee free from discrediting our nation , and from defiling my owne nest : let vs prooue both these points , and lay them open to the view of the world . 1 first therefore , the same mercies , and farre greater , haue beene powred & heaped vpon vs : hee hath called vs out of the darknesse ; first , of heathenisme , & then of poperie : his couenant of grace and saluation , he hath confirmed with vs , his treasures of his word and sacraments , hee hath imparted to vs : his holy word neuer better preached , and the mysteries thereof neuer more plainly opened , since the time of the apostles : and as wee haue religion , so wee haue it vnder a religious prince , whereby it comes to passe , that these blessings of saluation , wee inioy not in secret , or by stealth : but wee haue it countenanced by authoritie : so that religion is not barely allowed , but euen as it were thrust vpon men . besides al this , wee haue a land also , that floweth with milke & hony , it is plentifull in all good things : we haue libertie , & peace vnder a peaceable prince , and the companions of peace : prosperitie , plentie , health , wealth , corne , woole , gold , siluer , abundance of all things , that may please the heart of man : thus hath god deserued the loue of england . 2 but now england , how hast thou requited this kindnesse of the lorde ? certainely euen with a greater measure of vnkindnesse : that is , with more and greater sinnes then euer israell did : so that if moses spake true of them : then may our moses much more truly cry out against england , doest thou thus requite the lord , thou foolish people ? and if this prophet said thus of israell for three sins : then may it bee saide of england , for 300 sinnes ( o england ) a nation not worthie to bee beloued : for thou hast multiplyed thy transgressions , aboue theirs of israell ; euen as though , thou haddest resolued with thy selfe , the more gods kindnesse is heaped on thee , the more to multiply thy sinnes against him . for thou england , as thou hast requited the lord with sinnes ; so not with a few sinnes or small sinnes ; or sinnes , which hardly coulde haue bene preuented : for that had bene a matter of some excuse , or not of so great complaint . but thy sinnes are many , and grieuous , and capitall . and which is worst of all , wilfull and affected , euen as though god had deserued euill of vs and that therefore we ought malitiously to requite him . if any man make doubt of this , and therefore thinke i speake too hardly of our church : i will then deale plainly , and particularly , and rip vp the sores of our nation , that so they may bee healed to the bottome . the common sins of england , wherwith the lord is requited , are these . first , ignorance of gods will and worship , ( i speake not of that compelled ignorance , in many corners of our land , which is to bee pittied because they want the meanes ) but wilfull , and affected ignorance . men are ignorant , euen because , they will bee ignorant . meanes of knowledge were neuer so plentifull , and yet neuer more grosse ignorance : is not hee wilfully blinde , who will not open his eyes in the light ? and can there bee any darknesse at noone day , but it must bee wilfull ? but our nation is darke and blinde in the sunshine of the gospell : and grossely ignorant , when the gospell beates their eares , and light shines round about them ; so , as if they closed not their eyes , and stopped not their eares , they could not , but both heare & see ; who would looke for ignorance after 35 yeares preaching ? & yet , many are as ignorant , as if they had bin borne & brought vp vnder poperie : so that our people are as euill as those in the dayes of christ , of whom the holy ghost saith light is come into the world ; but men loue darknesse more then light : so knowledge is come into england : but many englishmen loue ignorance better then knowledge . alas , how many thousands haue we in our church , who know no more in religiō , then they heare in common talke of al men , & which is worse , they thinke it sufficient also , and which is worst of all , whereas they might haue more , they will not , but care not for it . 2 the second maine sin of england , is : contempt of christian religion . religion hath bin among vs these fiue and thirtie yeares : but the more it is published , the more it is contemned , and reproached of many : in so much , as there is not the simplest fellow in a country town , who , although he knowes not one point of religion , yet he can mock , and scorne such as are more religious then himself is : this is one of the moaths of england , that eates vp religion , this is grieuous in whomsoeuer , but most intollerable in two sorts of men . first , in them , who are altogether ignorant : that they should mocke they know not what . a pittifull thing to hear one , who himselfe cannot giue the meaning of one petition in the lords praier , to vpbraide other men , because they are too forward : but it is the worst of all , when men of knowledge , and such as liue ciuilly , and would be counted good christians : and are indeede of the better sort : cannot abide to see others go , a little before them : but if they doe : presently , they are hypocrites and dissemblers : thus not prophanenesse , nor wickednesse ; but euen religion it selfe is a by-word , a mocking-stocke , and matter of reproach : so that in england , at this day , the man or woman that begins to professe religion , and to serue god , must resolue with himselfe to sustaine mockes , and iniuries , euen as though he liued among the enimies of religion , and not among professors : and as religion increaseth and spreadeth it selfe : so doth the number of these mockers : o what a cursed sinne is this ? to contemne the greatest fauour , that god can giue vs ; that is his holy religion : for the which , wee should rather praise him all the dayes of our liues . all that god can giue a man in this world , is his gospell : what then can god giue to be regarded , when his gospel is contemned ? this sinne was neuer amongst the iewes : they indeed regarded it not so as it deserued , but who did euer make a mocke and a scorne of it but england ? o england , how canst thou answere this . god sends thee the most precious iewell , that he can send to a nation ; and thou scornest it , and them that bring i● , and them that receiue it ; euen as though it were no blessing , but a curse : so that as christ saith to the iewes , for which of my good workes doe you stone mee ; so may the lord say to england : i haue giuen thee a fruitfull land , a blessed prince , gold and siluer , peace and libertie : plentie and prosperitie : for which of these ( o england ) doest thou contemne my religion ? the least of these deserue loue ; but england hath a better then all these ; that is , his gospell and word of saluation : and yet , that also is contemned ( as beeing nothing worth ) and those which confesse it , and those that bring it , and consequently god himselfe that gaue it . if england had no more sinnes but this : this deserues , that it should bee saide of vs , that wee are a nation vnworthy to bee loued aboue all nations , for some nations would haue religion , that they might loue it , but they cannot haue it : some haue it , and doe loue it : some haue it , and loue it not : but in noe nation is it made a mocking-stocke , but in england . and where are those men , but in england , who ( like the dog in the manger ) will neither entertaine religion themselues , nor suffer them that would : let vs in time take heede of this sinne , as a sinne that crieth to god , to reuenge so vile a dishonour done to his maiesty : neither is there any sinne that more certainly foreshewes , and more forceably hastens the remouing of the gospell from vs. for high time is it to cease louing , wher loue procures disdaine . and to stay giuing , where giftes are scorned . carry home this lesson to your great townes & cities , where you dwel , for in these populous places are these great mockers , for wher god hath his professors , the diuel hath his mockers ; & repēt betimes of this sin , for hold on in mocking , & be sure that god ( who will not be mocked ) will remoue his gospel frō you ; but if you leaue this sin , and entertaine the gospel , ( as it worthily deserus ) then be sure of it , god will continue the gospell , to you , and your posterities after you , in the face of al your enemies round about you . 3 the third common sinne of englande , is , blasphemie , many waies , but especially in vaine swearing , false swearing , and forswearing , and the abuse of all the names and tytles of the lord god. this sinne is general , euen ouer the whole land , especially , in fayres , and markets , where men for a little gaine , wil not care to cal the lord of hostes to be witnesse to a lye , and the god of truth , to testifie an vntruth . and which is worst of all , gods holy name is vsed in vaine oathes , and ordinarie talke . when men haue no cause to sweare at all : so that , it is most lamentable to see and obserue , that the name of any man of honour , or worship , is vsed more reuerently , and lesse abused , then that fearefull and glorious name : the lord our god. 4 the fourth generall and great sinne is , prophanation of the saboath . a common sinne euery where , and yet so great a sinne , that where it raignes , in that country , congregation , family , man or woman , there is noe feare of god , nor any true grace in them : for the keeping of the saboath , is the maintaining , increasing , and publishing of religion . 5 the fift sinne of our nation , is , vniust dealing in bargaining betwixt man and man. how hard is it to finde an honest , simple , plaine dealing man : and that euen in such great assemblies as this is , i feare present experience wil testifie : you are now many thousands gathered together , some to buy , some to sell , some to exchange : remember , that i haue tolde you , an honest hearted and plaine dealing man is hard to finde : therfore labour to approue your selues sincere hearted men . remember the counsell of the holy ghost : let no man oppresse nor defraude his brother , in bargaining : for the lord is the auenger of all such things these sinnes are generall and vniuersall as a cancker : and so are the sinnes of the 6. 7. and 8. commandements ( though they be not altogether so cōmon as these be ) murthers , adulteries , vsuries , briberies , extorsions , cousenages , they are a burthen , vnder which , our earth groanes ; and they cry against vs to heauen , so that vpon as good or much beter cause may it be said to vs , as to the iewes : o nation not worthy to be beloued . looke at the outward face of our church , at the signes of gods loue , which are amongst vs , and at gods dealing with vs ; and behold , we are a most beautifull church , a glorious nation , a nation to bee admired , and wondred at : but looke at the liues of our ordinarie professors , looke at our sinnes , and at our requiting of gods loue : and we are a people of sodome , as full of iniquities as they were , whose sinnes are so many , so rife , and so ripe ; that at the last they wil euē bring down fire & brimstone , or some other strange iudgement vpon vs , if repentance doe not preuent it , or the cries and prayers of holy men stay not gods hands . so , then let vs all here assembled , grant & confesse , that we are a nation so farre from being worthy to bee beloued , as that we are most worthy to be hated , & to haue all the wrath of god powred vpon vs. now then , are we so ? and shall wee continue so still ? nay , that is the worst , and most wretched of all : then let euery one of vs learne this duty , enter into our selues , search our hearts and liues , that they may lye open to our owne sight , to the confusion of vs in our selues , that in god by repentance wee may bee raised vp . our sinnes lye open before the face of god , and stincke in his presence , and and cry for vengeance : and before the face of gods angels , who bewaile it , and before the face of the diuell , who reioyceth in our confusions : and shall they lye hid onely to our selues ? now then , if wee would haue them hidde from god , and stoppe the cry , that they make against vs , and keepe them from sathan , who accuseth vs for them : wee must so search our selues , that they may lye open to our owne hearts : remember thou thy sinnes , and god will forget them : lay them open before thy owne face , and god will hide them from his : write them vp for thy owne selfe , and god will blot them out of his remembrance : but if contrariwise , thou hidest them : then assure thy selfe , the more thou hidest , and buriest them , the more open doe they lye in the face of god : and then what will followe , but that they will all bee disclosed at the last day , to thy eternall confusion . therefore againe , and againe , i exhort you in the name of god , search your selues , finde out your sinnes , confesse them to god , freely , and ingeniously ; confesse their desert to bee hell and damnation , humble your hearts to god , cry and call for pardon , as for life and death , purpose and promise to leaue them , begin a new course of life , beleeue stedfastly , and doubt not of pardon and forgiuenesse in the blood of christ , continue in that faith , and that newe course of life : so may englande preuent gods iudgements , and quench that great action of vnkindnes , which god hath against them , and become a nation as worthy ( vpon their faith and repentance ) in christ to be beloued : as for their peace and prosperitie , they haue bene of all nations of the earth admired . hitherto , of the third generall point . 4 the fourth generall point in this exhortation , is the time limitted them , when they should search . before the decree come forth &c. as though the prophet should say . israell , repent , before god execute his iudgements on thee . for behold the gratious dealing of god : man sinneth , his sinnes deserue plagues : but god presently plagueth not , but deferres it , he puts a time betwixt the sinne and the punishment ( ordinarily : ) this he doth to shew his mercie to mankinde , because that hee would not destroy them , if they would amende . therefore , after the sinne , he smites not presently , but puttes of his punishment , that in the meane time man may repent . here the prophet compares the lord to a mother ; for as she conceiues the fruite in her wombe , and beares it a long time , ere she bring it out : so the lord after a mans sinnes , or a peoples sinnes , conceiue ( that is ) ordaines , and decreeth a iudgement for it , but he keepes it vp , and all that while he heares it : but as she , when her time is come , then trauailes and bringes forth : so , when the time that god hath appointed , is come , and stil sinne is not repented of : then his iustice trauailes to be deliuered of that iudgemēt , which mercy hath kept vp so long a time . thus the old world had an hundred & twentie yeares giuen them for time of repentance ; all that while god was in conceiuing , at last when there sinnes were ripe , and no hope of amendment : then god trauelled , and brought forth a fearefull byrth , namely the vniuersall flood , to wash away , and take reuenge vpon the vniuersall iniquities of those times . so many hundred yeares he gaue vnto the iewes , long hee was in conceiuing their destruction , and oftentimes hee had it at the bringing forth , as in the captiuitie of babylon , and vnder antiochus ; yet his mercy stayed it : and still hee trauailled longer : telles them here by the prophet , that yet the decree is not come forth , ( though it bee conceiued : ) but at last when israell would not repent , but grewe worse , and worse ; ( as in christ his time ) then hee could containe no longer , but trauelled indeede , and though it bee with griefe , yet hee hath brought foorth : and what ? a most fearefull byrth , euen an vtter disolation of that kingdome and countrey , of their citie , and temple , and a dispertion of their nation ouer all the world : but as a woman at last is deliuered with daunger , and difficultie , with paine and sorrowe : so the lord long conceiues , but at last bringes forth his iudgements : yet it is with griefe and vnwillingnesse , and hee is loath ( as it were ) and much agrieued to execute his most iust iudgements on those , who haue professed his name : hee often touched the iewes a little , and as being vnwilling to smite them : hee drue backe his hande againe : but at last when their sinnes did so increase , and were so strong , that they euen did wring out , by violence his plagues from him , then with much bewayling of their great misery ( as wee may see in christ , weeping for them , ) hee executes his iudgements on them . but as they are long a comming : so , when they come forth , they were the heauier ; as a child , the more fulnesse of time it hath , is the greater , the liuelier , and the stronger : so , gods iudgements , the longer god deferreth them , and is in conceiuing them , the heauier are they , when they come : that is manifest in the iewes ▪ once his owne people , for he hath destroyed their land with an irrecouerable destruction , and smitten their posteritie with a blindnes of minde til this houre , so that to this day , when the old testament is read , the vaile is ouer their eies , that they cannot see the light of christ iesus , but plodde on in fearefull and palpable blindnesse . this doctrine hath speciall vse to this our church , to teach vs to looke to our selues betimes , and try our owne wayes , and turne to the lord , for wee cannot tell how farre of his iudgments are : in reason they must needs be near , they haue beene so long deferred , and yet beene so iustly deserued of vs. certainly god hath long beene in conceiuing iudgements and plagues for the sinnes of england , and often hath gods hand beene vpō vs by warre ▪ famine , pestilence , inundations : and yet it hath been puld backe againe : and his sword hath beene put vp into his sheath , and god hath stayed his birth euen in the very trauell , and we haue escaped , euen as a man , whose necke hath beene vpon the blocke , and the axe holden vp to strike : so then , yet the day is not come , yet we haue time : happie wee that euer wee saw this day , if now wee haue grace to repent , and search our hearts , for then wee shall stay this iudgement decreed , that it shall neuer come forrth against vs : but if we deferre to repent , & put off from day to day , and lye rotting still in our sinnes : then know and be assured that as the decree is established , so it must needes come foorth : and then , when iudgement is come forth , & the stroke stricken , repentance is too late : therefore what he said to the iewes , i say vnto vs , search thy selfe , o england , ( a nation not worthy to be beloued ) before the decree come forth , which is already past against thee . thus much for the fourth point . 5 now followeth the last point : the reason of all . why should we search our selues ? the reason is included in the fourth point : for there is a decree come forth against thee . and though the execution be deferred , and though god be vnwilling to take it out , yet without repentance , it is most certaine , it shall come foorth and bee executed at the last . in one word , this is the reason . repent , or else certainely god will take vengeance : but ( will mans heart say ) is this true ? or rather these bee but words to feare men , and to keepe them in awe . i aunswere , for the proofe and experience hereof , neuer goe further , then this place , and present example wee haue in hand : the prophet bids them search , search , and repent , else , as certainly , as there was a iudgemēt conceiued , so certainly it should be executed vpon thē : they would not heare , nor search , nor repent : but what followed ; let all mē iudge whether god is not true , of his word to them or no : yea , alas , who seeth not that god hath trauelled indeede , and hath brought foorth a fearefull iudgement on them , and hath made them for these thousand yeares and a halfe , the gazing stocke , the by word , and the amazement of all the world . thus was it threatned to the iewes , and thus it is performed : and certainly thus hath it beene threatned , & thus shall it be performed to thee , o england , except thou preuent the iudgements that are comming : o happy england , that i may say to thee , it is yet but comming . for as for the miserable iewes : vpon them ( alas ) it is come already : to those poore soules it can bee said no more , repent before the decree come forth : for it is now past : but thou art happie , for thy day is not yet come : yet i may say to thee : repent before the decree come forth : and o happie england , that thou mayest heare this worde : ( before ) sounding in thine eares . therefore my beloued brethren , who are heare assembled out ( almost ) of euery corner of this kingdom , heare my words : and carry them home with you into al countries . god is the same god still , as iust , and as iealous , as euer hee was : our sinnes are as ill , nay , much viler then the iewes were : how can it be then , but that must fall to vs that fell to them ? therefore the zeale of gods glorie , and my desire of your saluations , make mee , that i dare not flatter : but tell you the truth : that is , that out of all question , if we search not our selues & repent , there is a generall iudgement in preparing for vs : certainely the decree is out , and what can stop the execution of it , but repentance : god hath long spared , and hee hath been long in trauelling , therefore ( though nothing can be said in way of prophesie ) i am in my conscience perswaded to feare , and that out of infallible grounds of the word of god , that a plague , and a iudgement , and that most fearefull , hangs ouer england : & that it is alreadie pronounced vpon this nation , and shall be as certainely executed , without a visible reformation : and because i may seeme to speak somewhat at large , giue mee leaue to giue you the reasons inducing mee hereunto . 1 first , the gospel hath beene preached these fiue and thirtie yeares , and is daily more and more , so that , the light thereof neuer shone more gloriously , since the primitiue church : yet for al this , there is a general ignorance , generall of all people , generall of all points , yea , as though there were no preaching at all : yea , when poperie was newly banished , there was more knowledge in many , then is now in the body of our nation : and the more it is preached , the more ignorant are many , the more blinde , and the more hardened ( euen as a stithi● ( the more it is beaten vpon , the harder it is ) so they , the more they heare the gospell , the lesse esteeme they it , and the more they contemne it ; and the more god calles , the deafer they are : & the more they are commanded , the more they disobey . we preachers may cry , till our lunges flie out , or bee spent within vs , and men are mooued no more then stones , o alas , what is this , or what can this bee : but a fearefull signe of distruction ? will any man endure alwayes to bee mocked , then how long hath god beene mocked ? will any man endure to stand knocking continually ? if then god hath stood knocking at our hearts fiue & thirtie yeares : is it not now time to bee gone , vnlesse we open presently ? but , if we wil know what this argueth , to contemne the gospel , and not to repent , when the word is so abundantly preached : read the storie of ely his wicked sonnes . hee spake vnto them , and gaue them godly counsaile , but they hearkened not vnto the voyce of their father : but will some say , that is no great matter , not to heare their father is a common thing : but marke what followeth . they would not beare their father , because the lord would destroy them : a fearefull thing . euen so it is with a nation , or a people : are they taught , and are they worse and worse ? take heede : if elyes sonnes obey not , it is , because god will destroy them . if therefore ely , and many elyes haue spoken to england , and england heares not , england obeyeth not , england repents not : take heed the lord in heauē say not , england will not heare the voyce of the prophets , because i will destroy it . let no man say , wee take vpon vs to prophesie : wee onely giue warning , and shewethe daunger , by example of the like . my second reason is this . one iudgement executed : and not working repentance , is alwayes a fore-runner of another , that rule is certaine , and an euident truth , and needs no prouing . now ; we haue beene visited with famines , earthquakes , pestilences , inundations , thunder & lightning in winter , and most strange & vnseasonable weather : but alas , all these haue taken no effect : where is the humiliation , repentance and reformation which they haue wrought ? therefore it must needs bee , there remaines behinde a greater iudgement . men may be so madde to thinke these to be ordinary things , and to come by course of nature , and ordinarie causes : but certainly , they are the shaking of the rod , and fore-runners of a greater iudgement , vnlesse repentance cut of their course . for looke as one cloud followeth another , till the sunne consume them : so one iudgement hastens after another , and repentance onely is the sunne , which must dispel them . 3 thirdly , it stands with the iustice of god , according as he hath reuealed it in the scripture , especially in deut. 28. out of the whole chapter , it must needs be gathered as a rule . i wil curse that people which breake my lawes : now we may not deny but this land of ours , is for abundance of sinne , a people of sodome . all kinde of sinnes , in all estates of men , rage and raigne euery day more and more : therefore i conclude , that vnlesse wee repent , and so dissolue this cloude of iudgement , that hangs ouer our heads : it cannot be , but a most fearefull tempest is to come at the last , and when it is come , it will be too late to wish we had done it . therefore in the bowels of christ iesus , let this be to intreate and exhort you all , to search and looke into your selues , that so repenting and changing your wayes , you may get the sword againe into his sheath , which is already drawn out , but yet hath not stricken home , & may quench the wrath which is already kindled , but yet burns not out as it wil do , if by repentance we quench it not : & do this euery one as you tender the saluatiō of your owne soules , & the continuance of the gospel to this glorions nation , and the peace and prosperous state of this church & common wealth . for let men make what causes they will , it is certainely sinfulnesse that ouerturnes kingdomes , and changeth states , as all these kingdomes and states haue felt , who haue continued finally to contemne the gospel . it followeth : and you be as chaff , that passeth on a day . the prophet proceedeth , & describeth more plainely , the manner and state of that plague , which god will send vpon thē : the meaning was partly opened before , to bee in effect thus much ; search your selues , least god take his fanne and try you , because you would not try your selues , and finding ●ou vppon the tryall , not sound wheat , but light chaff : blow you to hel with the winde of his wrath : the metaphor which the prophet vseth is this , he compares the lord to a husband man , great and rich , the whole world is his corne-field : seueral nations , ( as this of ours for one , ) are his heapes of corne : but these heapes of corne be ful of chaf , that is , these particular churches , are ful of hypocrites : now a wise husbandman letteth corne and chaffe lye together no longer , then til the winde doth blow , and then he appoints his fanning time to seuer his corne from his chaffe , and to blow away his chaffe , & lay vp his corne : so god , the great & wise husbandman , will not let the chaffe lye for euer amongst the wheat , hee hath therefore appointed his fanning times , when to blow the chaffe into hell , and to gather his wheat into heauenly garners . now gods winnowing times are two : the one is at the last day , after this life , and that is gods great winnowing day of all his corne ( that of al● men ) when the bad shall bee seuered from the good for euer , neuer to be mingled againe with thē , but by the strong and powerfull fanne of his last and finall iudgement to be blowne into hel : the winde of whose wrath , at that day , shall bee stronger to blow them all away , then al the winde in the world to blow away one handfull of light chaffe . 2 gods other fanning time , is in this world : and that is also double . the one is , when the word is preached : the preaching of the word is one of gods fans . for when the gospell is preached to a nation or congregation , it fannes them , and tries them , & purgeth them , and so seuers them , that a man may see a manifest difference of the chaffe and the wheate , that is , of the godly man , and the wicked man : this preaching of the gospell , doth iohn the baptist , expresly call a fanne : where the holy ghost pursueth this whole metaphor , most plainely speaking of christ , hee saith ; whose fanne is in his hand , and hee will ●roughly purge his floore , and gather his w●eat into his garner , but the chaffe he will burne with fire vnquenchable . the winde of this fanne of the word preached is so strong , as that it seuers the chaffe from the wheate , that is , good professors from hypocrites in the visible church , and blowes so strongly vpon the wicked , that it brings them to the beginning of hell euen in this world , for it so worketh vpon the conscience , as if it cannot conuert them , it strikes them with feare , terrour & torment , either in life or at death , which torment of conscience is the very flashes of hell-fire . but , when this first fanne of the word , will not serue to bring men to repentance , ( for the word preached , doth not confound a man actually , but only pronounce the sentence , and thereby strike the conscience ) then god hath another fanne , and that is the fanne of his iudgements : and that fanning or winnowing time is , when he executes his vengeance and his iudgements on a nation : this is his latter fanne , 〈◊〉 the first will not preuaile , this ●● his powerfull and strong fanne driuen about with the winde of his wrath , this fanne went ouer the olde world , and swept them all away , and went ouer the nation of the iewes , and we see they are no more . 1 these three fannes of god make a three-fold separation of the chaffe from the wheate , that is , of the wicked from the elect : with the fanne of his word which is powerfull , he seuers them in affection , and disposition , and makes a distinction of them , so , as generally the wheate is knowne to be wheate , and chaffe discerned to be chaffe , by the preaching of the word : but though the tare be knowne to bee tare , yet both grow together , so that the word onely seuers them in affection , and sets seueral notes of distinction vpon them both . 2 but then the second fanne of his iudgements is more violent , for thereby , he seuereth them a sunder in soule , gathering the godly men , as his wheat into the heauens , & blowing the soules of the wicked into hell : but yet the bodyes of them both lye together , as partakers of the same iudgement , so subiect to the same corruption , and are all lodged in the same graue of the earth , and death hath like dominion ouer them all . 3. but afterwards at the last day , at gods great haruest , & great winnowing time , he then with the winde of his power , seuereth them a sunder in soule and body . wheate from the chaffe , sheepe from the goates , & separateth them , neuer to be mingled againe for euer & euer : and then with the winde of his wrath , he blowes the chaffe into fire vnquenchable , and with his louing fauour gathereth his wheate into the euerlasting and glorious garners of heauen . so then the first seuereth them in affection . the second in soule for a time . the third , actually in soule and body for euer and euer . now of these three winnowing times , the holy ghost speaketh here properly of the second : namely the fan of gods iudgements : so that , the meaning of the metaphor is this : search your selues and repent betimes , least god come vpon you with some fearefull iudgements : because you haue so long contemned the fan of the word , and finding you too light to abide the try all , doe take you away in the iudgement , and cast you into hell : for as sure as the fan of the word hath made difference of you , which are chaffe , and which are wheate , so sure shall the fanne of his iudgements blow away the chaffe to hell and damnation . thus much for the meaning . now for the vse , for vs in england , the case stands thus : our church doubtlesse is gods corne field , & we are the corne heape of god : and those brownisles and sectaries are blinde and besotted , who cannot see that the church of england is a godly heape of gods corne : but withall , we must cōfesse , we are ful of chaffe : that is , of prophane , & wicked hypocrits , whose hearts and mindes abound in sinnes and rebellions : and many of our best professors are also too full of chaffe ( that is ) of corruptions , and doe giue themselues too much libertie in many sinnes : but alas , the pure wheate , how thinne is it scattered ? howe hard to finde a man ( at least a family ) which dedicate themselues to the lord in holy and sincere obedience , and labour to make conscience of all sinnes : now therefore , seeing wee are gods corne field , and we haue some pure wheat amongst much chaffe , therefore god will winnow vs , to find out the corne , if hee haue but one corne of wheat in a handfull of chaffe , but one good man of many , he will stirre all the heape for those fewe cornes , hee will not care to blow all the chaffe to hell , to finde out those fewe cornes of wheat , to lay them vp in heauen : so that out of all question , england being so ful of chaffe , must look to be winnowed . nowe for the first fanne of his word , it hath beene vsed in this land these fiue and thirtie yeares , and that as powerfully , and as plentifully as any where in the worlde , and yet ( alas ) many are more godlesse , more ignorant , more prophane then euer they were , yea wickednesse groweth , and the chaffe increaseth aboue the wheate : bee sure therefore , that god will bring his second fanne vpon vs ; because wee will not suffer the first and the milde and gentle fanne of his word to try and search vs : therefore hee will bring the fearefull fanne of his iudgements , and with it , hee will blowe soule & body into hell , with those our sinnes & corruptions , which we would not suffer the fanne of gods worde to blowe from vs. the first hath so long blowen in vaine , that the second must needs come vpon vs , & it hath already begun to blow : three or four blasts haue blown ouer vs ; famin , pestilence , earthquakes , fire , water , winde , these haue so blowne some of vs , that they haue taken away a great number of vs. for vs that remaine , this onely remaines , that wee strengthen our selues by grace , to be able to stand against the next blast , for come it wil , & when it comes , no wealth nor worldly thing can inable vs to endure it , onely faith & repentance , & the grace of god will stand at that day . now therefore , in that so feareful a fanning abideth vs : seeing it is so neer ( as appeareth by the blasts already past ouer vs , which are nothing but the forerunners of a greater tēpest : ) what shuld be our care ( except wee care not to be blown body & soule into hel ) but to labour to efchew this feareful fan of gods wrath : or at least , if it come vpō vs , that it may not blow vs to hell , but hasten vs to heauen . it thy heart be touched to aske , how this may be : i answere thee , onely to follow the prophets aduice in this place , by searching and trying our selues . the way to escape gods triall , is to try thy selfe : and to escape gods iudgement , to be a iudge to thine owne soule : and so the way to escape the fearfull fanne of god , is to fanne thine own heart by the law of god. for whomsoeuer the first fanne ( that is the word of god ) doth worke vpon : these men are neuer blowen away with the fanne of gods iudgements . o then , entertaine the word of god into thy heart , submit thy soule vnto it , let it pearce , & try , and ransacke thy heart , and lay before thee thy wretched estate by thy sinnes , and when thou seest thynakednesse and misery , confesse it , bewayle it , be humbled for it , cry & call for mercy and forgiuenesse ; pray against thy speciall sinnes , striue to purge them out as the poyson of thy soule , craue grace from god against al thy sinnes : and if thou seest any sins more welcome to thy nature , more deere vnto thee , and which more prevaile against thee , then others doe : pray against these sinnes , and striue against them aboue all : and endeuour , that by the fanne of gods word , they may bee blowen away from thee . when thou hast done this , then marke , what will come of it : when thou hast fanned thy selfe , god will not fanne thee : but when the fanne of his iudgemēt comes ; and bloweth so strongly vpon the wicked , then the lord finding thee already fanned , and clensed by his word , will spare thee , and his iudgement shall either blow ouer thee , and passe by thee vntouched ( as ouer lot , in the destruction of sodom ) or else shall fanne out all thy corruptions , and blow thee vp to heauen , to be laid vp as pure wheat in the heauenly garners , and mansions of glory , which christ ascended to prepare for thee . now then amongst those many businesses , with which this world doth comber euery one of vs ( all which shall perish with the worlde it selfe ) let vs good brethren , spare some time for this great businesse . martha may be combred about many things , but this is that one thing , which is necessarie : therefore whatsoeuer is done , let not this bee vndone . once a day put thy selfe and thy life vnder the fanne of gods lawe , try thy selfe what thou art and thy life , how thou liuest . once a day keepe a court in thy conscience , call thy thoughts , thy wordes , and thy deedes to their tryall : let the ten commaundements passe vpon them , and thy sins and corruptiōs which thou findest to be chaffe , blow them away by repētance , so shalt thou remaine pure and cleane wheate , fit for the house and church of god in this world , & for his kingdome in heauen . but , if we will not doe this , then alas , what wil follow ? my heart grieueth to vtter it : but i must vnlesse i should be a false prophet : and therefore i wil. our long peace , plentie , and ease , haue bred great sinnes , so great that they reach to heauen , and prouoke gods maiestie to his face , and so strong , that they will violently drawe downe iudgments from god vpon vs : which when they come , they will bee so powerfull , and so violent , that they will blow vs away like chaffe , and bring this kingdome to some miserable ruine . o therefore how happy are wee , if we can entertaine this doctrine , and practise it : for in so doing , we shall preuent gods iudgements , wee shall continue the gospell to this land , and preserue this glorious nation from being destroyed or dispeopled , by some fearefull iudgement . beloued , you come hither to this place , purposely to buy and sell and thereby , to better your estates in this world : how happy then are you , if besides the good markets , you make for your bodies and estates , you learne also how to make your selues abide the triall of gods iudgements , and how to be made pure corne , fit to replenish the garners of heauen , & how to continue gods fauour and the gospell to this nation . if thou goe away with this lesson , thou hast a iewel more worth , then if thou shouldest goe home possessed or all the huge riches of this faire : you call this and such like times , faire times : but if thou learne this lesson right , then thou maist say , that this was the fairest day in deede , that euer shon vpon thee , since thou wast borne . this pretious iewell which i haue spoken of all this while , i heare offer vnto thee . euery one brings hither some-thing to bee solde , this is the merchandize that i bring and set to sale vnto you : what euer commoditie any of you bring , it is from some quarter of this land , but all is from the earth : but this that i bring , it is from heauen : and all the earth cannot yeelde it : and as it is from heauen , so it is of a heauenly vertue , and will worke that which all the wealth in this faire is not able to doe : therefore cast not , to buy the basest , and let passe the best of all : and neuer alledge that it is aboue thy compasse , and being a iewell , it is too deare and costly for thee : for i offer it freely vnto you , and to euery one of you , i pronounce vnto you , from the lord , that here this blessed doctrine is offered vnto you all , in his name , freely , and that you may buy it without money . happie is that day when thou comming so farre to buy things for thy bodie , and paies so deare for them , doest meete with so pretious a iewell , the vertue whereof , is to saue thy soule , and payest nothing for it . thou maiest hereafter reioyce and say : i went to buy and sell , and to helpe my body : but i haue also learned to saue my soule . i went thither to helpe to maintaine my owne estate : but i haue learned to helpe to maintaine england in prosperitie : for assuredly , if wee would all of vs learne this lesson , and practise it , we might assure our selues of the glorious prosperity of england , to cotinue from generatiō to generation : whereas alas , if we continue & go forward in our sins ▪ & impenitency , it is greatly to bee feared , that neither the gospell nor this peace , will reach to our posterities . therefore now to make an end : i once againe : & lastly , cōmend this doctrine to you al , & euery one of you ( for this marchandise that i bring , is of that nature , that though some take it , yet there is also enough for euery one ) and i commend it vnto you , euen from the very mouth of god himselfe ? thinke of it i charge thee , as euer thou lookest to appeare before the face of christ iesus the great iudge , at the last day ; and if thou wouldest escape the rigour of that iudgement , enter now into iudgement with thy selfe , and search thy selfe : if thou now wilt not receiue this doctrine , then shal it at the last day be a bill of enditement against thee , for if it saue thee not , it shal condemne thee , thinke of it therefore seriously , as a matter that concernes thy soule and bodie : yea , and thy posteritie , and this whole realme , all which shall smart for it , if we repent not . and if the body of our people , and those , whose harts are wedded to this world , wil not enterteine this doctrine : then i turne vnto you that feare the lord , and to you i direct my last warning , search , o search , and try your hearts and liues , renewe and reuiue your faith and repentance , that if iudgements doe come and blowe vpon this nation , and driue the gospell from it , and it to hell : that yet you may haue a testimony to your consciences , that you did not pull down this generall calamitie , but for your parts laboured to haue preuented it , by your earnest prayers and heartie repentance : that so , the posteritie ensuing ; may not curse you , but speake reuerently of you , and praise god for you , and wish that al had done as you did ; for then had they enioyed this goodly land , and al gods blessings with it , as wee their forefathers did before them : & so shall our names not rot , but flourish amongst the posterities to come , which shall bee partakers of the desolation : and when we haue renewed our repentance , let vs then euery one of vs , deale with the lord by earnest prayer for this church and nation , that the lord would shew his mercy vppon it , and continue vnto it , this place & the gospell : it is nothing with the lord to doe it , his powerfull hand is not shortened , he can continue our peace , when the papists look for hurli-burlies , he can continue the gospell , when they hope to set vp their idolatry againe : let vs therefore apply the lord with our praiers , and with moses set our selues in the breach , and pray for the ignorances of the multitude , and bewaile their sinnes , who bewaile not their owne , so did noah , daniel , and iob , in their ages , and prayed for the people in generall calamities : let vs all be noahs , daniels , and iobs , in our generations ; if we doe thus : then when iudgements come , we shall either turne them away from our nation , or at the least wee shall deliuer our owne soules . let vs nowe turne to the lorde in prayer , and because it cannot be hoped , but that this our generall sinfulnesse must needs end with some heauy iudgment : let vs desire the lord still to defer our deserued punishments , and still to spare vs , and to giue vs time and leasure to repent : that so , we entering into our selues , and searching our hearts , and turning to the lord : wee may turne away his imminent iudgemēts , and that when his wrath doth burne out indeed , we may then bee counted worthie in christ , to escape those things which must needes come vpon the worlde . amen . william perkins . lament . 3. let vs search and try our waies , and turne againe to the lord. trin. vni deo gloria . finis . to the right worshipfull sir edward cooke knight , his maiesties atturney general , & sir thomas heskith knight , atturney of his highnesse court of wardes and liueries , and one of his maiesties honourable counsell in the north , grace and peace from iesus christ . right worshipfull , giue mee leaue to put you both in one epistle , whō one seruice , one place , one profession , one order , and one religion haue so neerely combined : as you are brethren many waies , and especially in the profession & practise of one religion : to vouchsafe to be ioynt patrons of this little after-birth , this faetus posthumus , of that worthy man ma. perkins , now deceased . i send you heere one of the shortest , and one of the sweetest of his treatises : had it bene as well brought foorth by me , as it was begot by him it had beene a child not vnworthy of so great a father : but seeing it is now as a fatherles child , be you the tutors to this orphane , at whose hands orphanes and wards haue euer bene well vsed . the father whilst he liued was a shining light in this our church , and beeing dead , is a shining starre in heauen , for he turned manie to righteousnesse , and his doctrine wil shine in christian churches whilst the sunne shineth vpon the earth . the subject of this treatise is the ministerie , whereof are layde downe the duties and dignities . and well dooth he couple these two together : for some can challenge the dignities of the ministerie , and cunningly cast the duties from their shoulders : others performe the duties , but are kept from the dignities duly belonging to that calling : but as hee that will doe the duties , may iustly challenge the dignities , so he that will expect the dignities , must doe the duties of a minister : therefore in this building , these two beames are in great wisedome well set together by this wise maister builder , and so closely coupled , as the idle or ambitious man cannot looke at the dignities , but hee must withal behold the duties , nor the painful & laborious man see his dutie , but withal sha● see the dignitie thereto belonging . and surely ( right worshipfull ) none might better haue written of this subiect then he : for who may more worthily describe the dignities of the ministerie , then he , who neither by doctrine nor conuersation , was euer the least disgrace vnto his ministerie ? or who may better challenge the honour of his calling , then he who was euer an honour to his calling ; and who might better teach the duties of the ministerie , then hee who so discharged them , as en●ie it selfe cannot iustly reproue , and the enemies thēselues cannot but a commend ? and who may better teach them to others , then he that carefully practised thē in his owne person : and as none could be a fitter author of this discourse then hee , so not many fi●ter patrons then your selues : not many in your profession better schollers , nor any that better loue schollers then your selues : & you are some of those few in this wicked age , who willingly yeld all dignities and due reuerence to such ministers as you see willingly to discharge the duties of good ministers . well would it be with the ministerie of england , ( and the better with it , the better with england ) if all as great as you , were as good friends to it as you . and if the papists except , and say how can this be , for that you haue beene persecuters of their priests , let me answere once for you , who often answere for many distressed men : they persecute you with slander , that say you persecuted thē , ( but be content to beare your part in popish slanders , with our prince and state , our counsellers & cleargy , our parliaments and lawes , for none of these haue escaped these viperous tongues ) for though you haue executed the lawes vpon some of them in your seuerall places , yet not with sharpenesse nor seueritie but with mercifull iustice ▪ and that also not as they were priests , but plotters , practisers , subuerters , and seducers : and as they were priests , you sought their reformation , not their ruine . and if they , who can hardly discharge themselues from beeing priests of baal , haue had but iustice , and that also tempered with mercy , it shewes how good regard you haue , and howe much you esteeme all good and faithfull ministers , which are god interpreters . in a word , if all our ministers were such as this treatise describeth , or came but as neere it as the author hereof did , and if all our great ones did vse and esteeme good ministers as you do , we should then soone pull the ministerie frō vnder that foote of contempt , with which this prophane age doth daily tread vpon it . the church of rome , who are farre wiser in their kinde then the children of light , haue taken other & strange courses to magnifie the cleargie . they teach , that the state ecclesiasticall , is so far more excellent then the ciuile , as the sunne is then the moone , & that not in spirituall onely , ( for that we deny not ) but in temporall power , pompe , and estate : and that therefore the chiefe of their clergie , is as farre aboue the mightiest emperour , as the sunne is aboue the moone ; and as the moone borroweth her light from the sunne , so doth the emperour is state and power from the pope . they teach , that the cleargie is a state so distinct , & so absolute of it selfe , as it hath not to do with the ciuile stat● , yea they exempt their cleargie , from beeing any way subiect to the temporall magistrate . and though their crimes , be neuer so many or monstrous , yet the prince , or ciuill authoritie , hath nothing to do to take notice thereof , much lesse to punish them : and herevpon great volumes are written , and many acts and decrees are made in their cannon lawe , de exemptione clericorum . they extoll their cleargy aboue the temporaltie , allowing the priests both bread and wine in the sacrament , but leauing the laitie bread alone . they make them in their masse , mediators betwixt christ & god the father , & creators of their creator and redeemer , when and as often as themselues list . and finally , they send for the most part , all their clergie immediatly to heauen without let , wheras all the temporaltie ( except martyrs ) must passe by purgatorie . here are great buildings , but on a sandy foundation , goodly castles , but built in the ayre ; if these deuises were of god , they would certainly stand , but their long tottering threatens a suddaine fall . contrariwise , our church , or rather the corruption of our church , by auoyding this scilla , haue falne into charibdis , by auoyding one extremitie , haue falne into the other , by taking too much dignitie and authority frō our ministerie , & by laying too much pouerty , contempt , & basenesse vppon it . it were a worke worth the labour of the wisest heads , to put downe the true meane betwixt both extreames , & worth the labour of our noble king , to take order that that meane be kept , without rising to the right hand , or falling to the left . this short treatse may hap to giue some light & directions therein , or at least may encourage & stir vp their hearts in whose hands it is to doe it : vnder your woorthy names would i haue it see the world , not so much for that i am bound to you both in many priuate and particular respects , ( though that be much ) as for that know you both to be o● so right and reformed a iudgement in this case , as you would haue none ministers but of sufficient gifts , and vnblameable liues , nor those ministers put to their pensions , or vncertaine salailes , but to haue certaine & sufficient maintenance proportionable to their charge , and beseeming the honour of a christian church : god continue you still in that minde , and make many more of the same with you , so should we haue as florishing a church as any christendome hath seene . goe forward in that , and other your religious resolutions , it is the true way to honour , both heere and in a better world : stand firmly for the truth , and boldly against the popish enemies thereof , as hitherto you haue done : religion had neuer more cause to thanke you , and all that doe so , then now it hath , for her enemies were neuer so insolent since they were our enemies : but if you and others holde on , as in your seuerall places you haue wel begun , and others take the like course , there is hope their insolencies will bee easily ( if timely ) repressed , and themselues neerest the fall , when they imagine they are in the full . the lorde blesse and assist you in your painfull places , and make you on earth instruments of his glorie , to the good of his church , so shall you bee vessels of glory in the kingdome of heauen : and thus commending this little treatise to your reading , and my selfe to your fauour , i take leaue , and wil euer rest , 1605. your worships in the lord , vv. crashawe . a treatise of the duties and dignitie of the ministerie . iob. 33. 23. 24. if there bee with him a messenger : an interpreter , one of a thousand to declare vnto man his righteousnesse : then will be haue mercie on him , and will say , deliuer him that he goe not downe into the pit , for i haue receiued a reconciliation . in this chapter and the former , elihu a holy , learned , noble , & wise young man , had conference with iob in matters of high and excellent diuinitie : the points of his conference are these : from the first verse of this chap. to the 7. verse , is a praeface to his speach . from thence to the 13. he repeateth certaine propositions of iob , and reproueth them : frō thence to these wordes , hee instructeth iob in certaine points touching gods dealing with sinners : and those are two . 1 how god preserueth a sinner from falling . 2 how god restoreth a sinner being falne . 1 the meanes whereby god preserueth a sinner , are set downe to bee two principall . 1 by admonitions in dreames and visions . 2 by scourges and chastisments , when the first will not preuaile . and these are layde downe from the thirteene verse vnto these words . 2 then followeth the 2. point , namely the restoring of a sinner : when both the meanes formerly spoken of , haue not preuailed with him , but that through his corruption he is fallen : and concerning this point , he handleth these particulers . 1 the remedie and meanes of his restoring . 2 the effect that followeth thereupon . 1 the remedie is layde downe in these wordes now red vnto vs , then followeth the effect , which is , that when a sinner is restored by repentance , then the graces of god are plentifully powred vpon him both for soule & body : from these words to the end of the chapter . the intent then of this scripture , is , that god vseth meanes in his mercie to preserue sinners from falling into sinne , but if they doe , then hee in much greater mercie afordeth them meanes and helpes to rise againe . and this is the summe and substance of the words . now , that means and remedie is the matter i purpose to speake of , out of these wordes : the meanes then to restore a sinner after a fall , is to raise him by repentance to a better estate then hee was in before , and that is inclusiuely , and by implication taught in this text : but the instrument by whom that great worke is to be wrought , is here in plaine termes layd downe to bee a minister of god , lawfully called and sent by god , & appointed by his church to that great dutie . so that these wordes containe a worthy description of a true minister , and he is here described . 1 by his titles , which are two , an angell . an interpreter . 2 by his rarnesse , one of a thousand . 3 by his office : which is , to declare vnto man his righteousnes . 4 by the blessing that god giueth vpon the labours of this true minister : which is , then god will haue mercie vpon the sinner . 5 by his commission and authoritie in the last wordes : god will say , deliuer him that he goe not downe into the pit , for i haue receiued a reconciliation . let vs speake of them in order as they lie in the text , and first of his titles . 1 the first title of a minister of god is , he is called a messenger , or an angel : and not here alone , but elswhere in the scripture , malachy 2. 7. he is the messenger of the lord of hostes . and in the reuelation , the ministers of the 7. churches are called the angels of those churches . so that it is apparant , a true minister is an angel of god in one place , and in the other place , the angel of the church . hee is an angell or messenger sent from god to his church . this consideration affords matter of much vse . and first for ministers themselues . the most of vs in this place a are eyther prophets , or sonnes of the prophets . if thou be a prophet , thou art gods angel . if a sonne of the prophets thou intendest to bee , then marke thy dutie , prophets and ministers are angels in the very institution of their calling . therefore thou must preach gods word as gods word , and deliuer it as thou receiuest it : for angels , embassadors , and messengers , carry not their owne message , but the message of their lords and maisters who sent them , and ministers carry the message of the lord of hostes , therefore they are bound to deliuer it as the lords , and not their owne . in the first epistle of peter , 4. 11. wee are bid , if any man speake , let him speake , not onely the word of god , but as the word of god gods word must bee spoken , and as gods word : then shew thy faithfulnesse to the lord , in discharging thy hands sincerely of that message , which he hath honoured thee to carry , gods word is pure , thercfore purely to be thought vpon , and to be deliuered . then let all that are gods angels , and would be honoured as his angels and embassadors , thinke it no lesse reason to doe the dutie of gods angels , least ( as many men mar a good tale in the telling , so ) they take away the power and maiestie of gods word , in the manner of deliuering it . the second vse concernes the ministers also : are they gods angels ? therefore they must preach gods word in the euidence & demonstration of the spirit of god : for he that is gods angell , the spirit of that god must speake in him : now to speake in the demonstration of gods spirit , is to speake in such a plaines , and yet such a powerfulnes , as that the capacities of the simplest , may perceiue , not man , but god teaching them in that plainesse : and the conscience of the mightiest may feele , not man , but god reproue them in that powerfulnesse : that this is so , appeares by saint paul. if a man prophecie aright . ( saith the holy ghost ) the vnlearned or vnbeleeuing man comes in , hee thinkes his secret faults are disclosed and laid open , he thinkes all men see his nakednesse , and doe reproue him for it , he therefore falls down and saith surely god speakes in this man. in which words , obserue an admirable plainesse , and an admirable powerfulnesse ( which a man would thinke coulde not so well stand together . ) first plainnesse , for whereas the vnlearned man perceiueth his faults discouerrd , it followeth necessarily he must needes vnderstand , and if an vnlearned man vnderstand it , then consequently it must needes be plaine : secondly powerfulnesse , in that his conscience is so conuinced , his secret faults so disclosed , and his very heart so ript vp : that he saith , certainly god speakes in this man. this is the euidence and demonstration of gods spirit : it is thought good commendation before the world , when men say of a preacher , surely this man hath showne himselfe a proper scholler , of good learning , great reading , strong memory , and good deliuery , and so it is , and such commendation ( if iust ) is not to be contemned : but that , that commends a man to the lord his god , and to his owne conscience , is when he preacheth so plainely to the capacitie , and so powerfully to the conscience of a wicked man , as that he thinkes doubtlesse god is within him . art thou therefore an angell of god , then magnifie the spirite of god , and not thy selfe in thy preaching of his word . the next vse is for the hearers , and they are here taught , that if their ministers bee angels sent them from god , then are they to heare them , gladly , willingly , reuerently , and obediently : gladly and willingly , because they are ambassadors , reuerently and obediently , because they are sent from the high god the king of kings , and doe deliuer his embaslage . god saith , the people must seeke the lawe at his mouth : and good reason , for if the lawe be the reuealed will of god , and the minister the angell of god , then where should they seeke the will of god , but at the mouth of his angell ? the reason therefore followeth well in that place : they should seeke the lawe at his mouth , for hee is the messenger of the lord of hosts : and this must all christians doe , not onely if their doctrine be pleasing vnto them , but though it crosse their corruptions , and bee quite contrary to their dispositions , yea though it bee neuer so vnsauory and harde vnto nature , yet in as much as it is a message from thy god and king , and the teacher the angellor messenger of that god : therefore both hee and it must be receiued with all reuerence , and with the very obedience of the heart and soule . and this is the cause why a conuenient reuerence and honour is to be giuen of all good christians , euen to the persons of gods ministers ( especially when they adorne their high calling with a holy life : ) euen because they are angels of god. saint paule teacheth , that women ought to be modestly altired in the congregation because of the angels : it is not onely , because the holy angels are present , and alwaies beholders of our seruice of god , but euen because the ministers , which are angels and messengers sent from god , are there , delinering their message and embassage receiued from god : and thus we haue the first title giuen to the minister : he is an angell . an interpreter . secondly hee is an interpreter , that is , one that is able to deliuer aright the reconciliation , made betwixt god and man : i say not , the author of that reconciliation , for that is the godhead it selfe : nor the worker of this reconciliation , for that is the second person , christ iesus : nor the assurer or ratifier of it , for that is the holy ghost : nor the instrument of it , for that is the glad tidings of the gospell : but i say he is the interpreter of it , that is , first one that can open and explane the couenant of grace , and rightly lay downe the meanes how this reconciliation is wrought : secondly , one that can rightly and iustly apply those meanes , for the working of it out . thirdly , one that hath authoritie to publish and declare it when it is wrought : and by these three actions hee is gods interpreter to the people . then hee is also the peoples interpreter to god , by being able to speake to god for them , to lay open their wants and nakednesses , to confesse their sinnes , to craue pardon and forgiuenesse , to giue thankes in their names for mercies receiued , and in a word to offer vp all their spirituall sacrifices vnto god for them : and so euery true minister is a double interpreter , gods to the people , and the peoples to god. in which respects , hee is properly called , gods mouth to the people , by preaching to them from god , and the peoples mouth to god , by praying for them to god : and this title sheweth how great & glorious a calling this ministery is if it be rightly conceiued . now then for the vse of it . first , if euery true minister must bee gods interpreter to the people , and the peoples to god , then hence wee learne that euery one , who either is or intends to be a minister , must haue that tongue of the learned , whereof is spoken in esay 50. 4. wher the prophet saith ( first in the name of christ , as he that is the great prophet and teacher of his church ; and secondarily in the name of himselfe , and all true prophets while the worlde endureth . ) the lorde god hath giuen me a tongue of the learned , that i should knowe to speake a word in season to him that is wearie : where note the wearie soules , or troubled conscience , must haue a word in season spoken to him for his comfort , and that cannot bee spoken without the tongue of the learned , and lastly that tongue of the learned must bee giuen of god. now to haue this tongue of the learned , which esay speakes of , what is it but to be this interpreter , which the holy ghost heere saith a minister must bee : but to bee able to speake with this tongue is , first to bee furnished with humane learning . secondly , with diuine knowledge , as farre as it may by outward meanes bee taught from man to man : but besides these , hee that will speake this tongue aright , must be inwardly learned , and taught by the spirit of god : the two first he must learne from men , but the third from god : a true minister must be inwardly taught by the spiritual school-maister the holy ghost . saint iohn in the reuelatiō must take the book , that is the scripture , and eate it , and when hee hath eaten it : then ( saith the angell ) he must goe preach to nations , tongues , people , and to kings : which was done , not that saint iohn had not eaten that booke , in the comming downe of the holy ghost , the very ende of whose comming was to teach them spiritually : but that in him christ might teach his church for euer , that no minister is fit to preach , to nations and to kings , vntill they haue eaten the booke of god : that is , till after and besides all the learning that man can teach them , they be also taught by the spirit of god himselfe , and this teaching is it that makes a man a true interpreter , and without this he cannot be , for how can a man bee gods interpreter to his people , vnlesse he knowe the mind of god himselfe , and how can he knowe the minde of god , but by the teaching of the spirit of god. for as no man knoweth the thought of a man , but the spirit of man that is in him . so the things of god knoweth no mā , but the spirit of god . indeed we may be mans interpreter by humane teaching , and may interpret the scriptures truly and soundly as a humane booke or storie , for the increase of knowledge , but the diuine & spiritual interpreter , which shal pearce the hart , and astonish the soule of man , must bee taught by the inward teaching of the holy ghost . let no man thinke i heere giue the least allowance to anabaptisticall fancies , and reuelations , which are nothing , but eyther dreames of their owne , or illusions of the diuell , for they contemne both humane learning , and the study of the scripture , and trust wholy to reuelations of the spirit ; but gods spirit worketh not but vpon the foundation of the worde : onely i teach this , that a minister must bee a diuine interpreter , an interpreter of gods meaning . and therfore he must not onely reade the books , but eate it , that is , not onely haue the knowledge of diuine things flowing in his braine , but ingrauen in his heart , and printed in his soule by the spirituall finger of god : and therefore for this end , after all his owne study , meditation , conference , commentaries , and after all humane helps , hee must pray with dauid , open thou mine eyes , that i may see the wonders of thy lawe . the discerning of those wonders requires a spirituall illumination , and the opening of them requires the tongue of the learned . therefore after all the studie which flesh and blood , and humane reason can yeelde , pray with the prophet , lord giue me the tongue of the learned , that i may be a right interpreter of thy holy will. furthermore , inasmuch as ministers are interpreters , they must labour for sanctitie , and holinesse of life . in esay , the king of assiria is saide to bee sanctified or set a part to destroy gods enemies . if there be a certaine kind of sanctification , necessary for the worke of destruction , then how much more is true sanctification necessarie for this great and glorious worke of the edification of gods church ? a minister is to declare the reconciliation betwixt god and man , and is hee himselfe not reconciled ? dare he present another man to gods mercy for pardon , and neuer yet presented himselfe ? can hee commend the state of grace to another , and neuer felt the sweetenesse thereof in his owne soule ? dare hee come to preach sanctification with polluted lips , and out of an vnsanctified heart ? moses might not stand vpon the mount in gods presence , till hee had put off his shooes from off his feet . exod. 3. and dare any man presume to come into this most high and holy presence of the lord , vntill he haue mortified his corruptions , and cast off the vnrulines of his affections ? in exodus , the priests are bid to sanctifie the people , and in leuiticus it is saide , that god will be sanctified in all that come neere him , but who come so neere vnto god as the ministers do ? so that it is apparant , ministers doe sanctifie the people , and in some construction , god himselfe : nowe , shall they one way bee sanctifiers of the people , another way of god himselfe , and no way of themselues ? surely if it bee so , they are but lame interpreters . and this is the reason doubtlesse , why vnsanctified ministers , and such as are of a loose conuersation , bestow such fruitlesse labours in the church : many want no learning , no ability to interpret , & yet how fewe soules doe they bring to god ? some it may bee are conuerted by their ministerie , that god may shewe , the efficacie is not in the person of man , but in the ordinance of god , but fewe doubtlesse ( for ought that we can see : ) to teach vs , how god hateth him which will take in hand to reconcile others to god , himselfe being vnreconciled . seing-then ministers are gods interpreters to the people , to declare & publish their reconciliation with god , and that they cannot be reconciled , vnlesse they be sanctified , and can so hardly bee sanctified by the ministerie of an vnsanctified man : let therefore all true ministers of god : first be gods interpreters to their owne consciences , and their owne soules interpreters to god , then shall they know more perfectly how to discharge the office of true interpreters betwixt god and his people . and thus we haue the true titles of a true minister . now it followeth in the text. one of a thousand . here is the second part of this description , which is by the rarenesse , or scarcenesse of good ministers : which is layd downe in a very strange phrase , namely , that a true minister one that is a right angel , and a true interpreter , is no common or ordinarie man , but thin sowne , one of many , nay , one of a thousand . the meaning hereof is to be conceiued either properly , or figuratiuely : in the figuratiue sence , it is spoken in relation to ministers themselues : in the proper sense , it hath a comparison with all men : the figuratiue and hyperbolicall sense is , that of all the ministers in the worlde , not one of many is a right angel , and a true interpreter : the plaine & proper sense is , that amongst the men of this worlde , there is not one of a thousand which proues a true minister . for this point let vs examine three points : the truth of it , the reasons of it , and the vse of it . the truth hereof is manifest , by the experience of all ages , wherein it is strange to obserue , how fewe men of any sort , especially of the better sort , affect the calling of a minister : and which is more strange , howe fewe of those that are ministers in name and title , doe deserue these honourable names of an angel , and an interpreter , and the truth is too manifest in common practise , to insist much vpon it : rather therefore let vs see the reasons of it , and they be these principally . first , the contempt that lyeth on that calling , it being alwayes hated , by wicked and prophane men , because it discouers their filthines , and vnmaskes their hypocrisie : and their doctrine oftimes is a fretting corrasiue to their conscience , that they cannot welter , and wallowe so quietly , and secretly in their sinnes , as otherwise they would , therefore is it that they spurne both against the calling , and the men , and watch them narrowly , and take holde of their least infirmities , thereby to disgrace them : iudging that to cast contempt on that calling , is to remoue shame from their owne shamefull courses : nor is it possible , but that they should thus hate this calling , inasmuch as they hate so deadly both that lawe and embassage which they bring , and that god , whose embassadors they are . this hatred and disgrace in the wicked world , was that that caused ieremie to cry , woe is me , & made him in the seeming of his natural reason , curse the time that euer he was a prophet , for saith he , i am a man of cōtention , euery man is at strife and at enmitie with me . the next reason is the difficultie of discharging the duties of his calling : to stand in gods presence , to enter into the holy of holiest , to goe betwixt god & his people , to be gods mouth to the people , and the peoples to god : to be the interpreter of the eternall lawe of the olde testament , and the euerlasting gospell of the new : to stand in the roume , and to beare the office of christ himselfe , to take the care and charge of soules , these considerations are so many amazements to the consciences of such men , who doe with reuerence approch , & not with rashnes , rush vnto this sacred seate : this made saint paul cry out , who is sufficient for these things . and if paul said , who is ? no marnell though many a man say , i am not sufficient , and doe therefore draw their neckes from this yoke , and their hands from this plough , vntill god himselfe or his church doe presse them to it . the last reason is more peculiar to this age of the newe testament , namely , want of maintenance and preferment , for them that labour in this calling : men are flesh and blood , and in that respect must be allured , and wonne to embrace this vocation , by some arguments , which may perswade flesh and blood : the world hath in all ages beene negligent herein , and therefore god in his law tooke such strict orders , for the maintenance of the leuites : but especially , now vnder the gospel , this calling is vnprouided for , when it deserues best of all to be rewarded : certainly it were a worthy christian pollicie , to propound good preferments to this calling , that thereby men of the worthiest giftes might be won vnto it , and the want thereof , is cause why so many young men of speciall partes , and greatest hope , turne to other vocations , and especially to the lawe , wherein at this day the greatest partes of the finest wits of our kingdome , are imployed , & why ? but because they haue al the meanes to rise , wheras the ministerie , for the most part yeeldeth nothing , but a plaine way to beggery : this is a great blemish in our church , and surely i wish the papists , those children of this world , were not wiser in their kinde , ( in this point ) then the church of god : the reformation hereof is a worke worth the labour of prince and people ▪ & speciall care is to bee had in it , else it will not be reformed , for doubtlesse had not god himselfe in the olde testament , taken such straight orders for the liuings of the leuites , they had beene put to no lesse extremities , then is the ministrie of this age . and this reason added to the other , makes them perfect ; and all put together make a reason infallible : for who will vndergo so vile contempt , and vndertake so great a charge for no reward : and where there is so great contempt , so heauie a burthen , and so meane a reward , what maruell , if a good minister be one of a thousand ? now let vs make vse of this doctrine : the vse is manifold , and yeelds instructions to many sorts of people : first , rulers and magistrates are heere taught , if good ministers be so scarce , therefore to mainetaine and increase , and doe all good they can to the schooles of the prophets , to vniuersities , colledges , & schooles of good learning , which are the seminaries of the ministerie : herein the example of samuel , is very worthy to bee followed , in whose dayes the schooles of the prophets florished , and euen saul himselfe , though hee did much hurt in israel , yet when he came to the schooles of the prophets , his hard heart relented , he could doe them no hurt , nay , he put off his robes & prophecied amongst them . so should all christian princes and magistrates aduaunce their schooles , and see them both well maintained , and well stored , the reason is euident & forcible . a good minister is one of 1000. if therfore they would haue the number increased , let them maintaine the seminaries . and againe , if antichrist to vphold his kingdome , the kingdome of sathan , bee so carefull herein , to erect colledges , and indowe them with liuing , to bee seminaries for his synagogue , and vse so great meanes to sowe his tares in the hearts of young men , that so they may sowe them in the hearts of the people abroad : shall not christian princes bee as carefull , or rather much more zealous , for the increasing of the number of godly ministers ? shall baal haue his 4. hundred prophets , and god haue his elias alone ? great shame must it bee to ahab , or to any king , whose kingdome is in that estate . the iesuites diligence is such in teaching , and the readinesse of some of their nouices such in learning , ( the diuell himselfe doubtlesse , putting to his helpe withall ) that in three yeares ( as some of them say of themselues ) they proceede in humane learning , and in the fourth , in diuinitie : which if it be so , then it may bee a good lesson , for these our schooles of learning , and an inducement to moue all that haue the gouernment thereof , to labour to aduance learning , by all good meanes , and to giue it more speedie passage : and it may shame some that spend so many yeares in the vniuersitie , and yet alas for all that proue not one of a 1000. in these our schooles are by gods mercy , many young trees planted by the riuer side of this goodly orchard , which by good ordring and dressing , may prooue goodly trees in the temple of god , and strong pilstrong pillers in the church : but they are like tender plants , and must be cherished . princes and great men , by allowing maintenance , and the gouernours by establishing good orders , and looking carefully to their execution , must see that these plants haue sufficient moisture to grow speedily to perfect ripenesse , and that then they be transplanted in due time , into the church and common wealth : these be the trees spokē of in ezechiel , which growe by the sides of the riuer , which floweth out of the sanctuarie : waters out of the sanctuary must norish them , and so they growe vnto their perfection : but take away these waters : take away the liberalitie of princes and good discipline from the vniuersities , and these trees must needes decay and wither : which if they do , then the smal number of good ministers will be fewer & fewer , & of one of a 1000. ther wil not be one of 2000 in the next place , ministers themselues are here taught : first if good ministers bee so scarce , then let euery man feare to make them fewer then they bee : euery man therefore for himselfe , labour first for abilitie , then for conscience to discharge his dutie : namely , to bee an angel , to deliuer faithfully gods embassage , and a true interpreter betwixt god and his people : thus if thou doest , then howsoeuer the number of good ministers is small , yet it shall bee nothing smaller for thee . 2 if they bee so fewe , labour to increase them , for the more they are , the lesse burden lyeth vpon each particular man , therefore let euery minister by his teaching , and by his conuersation labour , so to honour his calling , that hee may thereby allure and drawe others to a loue and liking thereof . 3 are good ministers so thinne sowne ? are there so few of them ? then let all good and godly ministers giue the right hand of fellowship one to another , and ioyne together in loue , & by that meanes arme thēselues against the scorne and contempt of the world : we see they that are of a kinred , or a brotherhood , or any kind of societie , the fewer they are , the more closelie doe they combine , the more firmely doe they holde together against all forraine force : so ought gods ministers to doe , because their number is so small : if they were many , lesse danger in their disvnion . but seeing they are so fewe , the more it concerneth them to cut off contentions , and all occasions of debate , and to ioyne hand in hand against these common aduersaries . in the third place , young students are heere taught , seeing a true minister is but one of a thousand , that therfore they bend their studies , and their thoughts to the ministerie , for they well know it is an old prouerbe , the best things are hard to come by : & certainly there are so few good ministers , because the holy ministerie in it selfe is so high & excellent a calling : & as it is a shame to the men that there are so few good ministers , so it is a commendation to the calling : whose honour & excellency is such , that as wee see heere scarce one of a thousand attaines vnto it , therefore men of the most excellent giftes , are here inuited to dedicate themselues vnto the most excellent vocation , yea , very reason it selfe would vrge a man to be one of a thousand . 2 and further , as they are to intend this calling as the most rare and excellent : so this must teach them like wise , to hasten to furnish themselues with all good helpes and meanes , that they may become true ministers and able interpreters , and not too long to sticke in those studies , which keep a man from the practise of this high function : for it is not to liue in the vniuersitie , or in the colledge , and to studie , though a man neuer so fast deuoure vp learning , but to be a good minister , is that that makes a man one of a thousand . in the last place , hearers are heere taught their dutie , first , to respect with reuerence the person , and to receiue with reuerence the message of euery true messenger , seeing it is so rare a thing to finde a true minister for as nothing is more vile or base then an euil & lewd minister , ( whom christ compares to salt which hath lost his sauour , which is good for nothing , but to bee cast out & troden downe of men : ) so is there none worthy of more loue and reuerence , then a holy minister : for as esay saith , their very feete are beautifull which bring glad tydings ; and we should kisse their feete which bring newes of peace : therefore all good christians are to receiue and vse a good minister , as s. paul saith the galathians did him , euen as an angel of god hast thou then a godly pastor , run to him for conference , for comfort , for counsell , vse his company , frequent his fermons , account him worthy of double honour , thinke it no small or ordinary blessing , for thou hast one of a thousand , and blesse god for bestowing his mercy on thee , which hee had denyed to so many others : for some haue no minister : some haue a minister , but yet 〈◊〉 , he is not one of a thousand . and further : all men that are fathers , may heere learne to consecrate their children to god in the seruice of the ministerie , considering that it is so rare and excellent a thing to be a good minister : nay that man should thinke himselfe happie , and honoured of god , who may be father to such a sonne , as shal proue one of a thousand . in a word to conclude this point , all men must heere learne , seeing good ministers are so scarce , to pray the lorde of the haruest , to thrust out more labourers into his haruest : and for those that are called already , that god would make them faithfull in that high function . and as elisha craueth of elias , that the good spirit may be doubled , and trebled vpon them , so that the number may be encreased . and thus wee haue the truth , the reason , and the vse of this , that a good minister is one of a thousand . it followeth . to declare vnto man his righteousnesse . heere is the third part of the description of a minister , that is , by his office , to declare vnto man his righteousnesse : that is , when a poore sinner , by his sinnes ( the foulnes whereof he seeth , and the burden whereof he feeleth ) is brought downe , as it were to the very gates of hell , when this sinner by the preaching of the lawe , is brought to a true sight of this miserie : and again by preaching the gospel , is brought to lay hold on iesus christ , then it is the proper office of a minister to declare vnto that man his righteousnes . namely , that though in himselfe he be as ill , and as foule as sinne can make him , & as the law can discouer him to be : yet in christ he is righteous , & iust , and by christ so iustified , as he is no more a sinner in the presence and account of god , this is the righteousnes of a christian man , this is the iustification of a sinner . and to declare this righteousnes to him that repents and belieues , is the proper dutie of a true minister . in the actes , paule saith of himselfe , that he witnessed to the iewes , & to the gentiles , the repentance towards god , and faith towards our lord iesus christ . in which words is layde downe the complete dutie of a minister ( as he is a publique angell or interpreter , ) first , to preach repentance , which a man must performe to god , whom by his sins hee hath grieuously offended ; secondly , to preach faith in christ , and free forgiuenes , and perfect saluation through that faith in christ , to all that shal truly belieue in him . and after both these , followeth that which is heere spoken of , which comprehendeth both the former , namely , to declare vnto man his righteeusnesse . so that in these words , are inclusi●ely layd downe , these points of a ministers calling : first , a true minister may & must declare vnto a sinfull man where righteousnesse is to be found , namely , in iesus christ : the righteous . secondly , how that righteousnes may bee obtained , namely , by d●●ing two duties : first , by denying & disclaiming his owne righteousnesse , and that is done by repentance ; secondry , by clayming & cleaning to christe righteousnes , and that is done by faith . thirdly , a true minister may and must declare this righteousnes to him , that is first publish and proclaime , that it is ready to his bestowed on euery sinner , which will thus apprehend it , and that it is able to iustifie and saue him : ) secondly , beside a bare publication of this instification , he must ( as paul did ) witnes and testifie it to the conscience of the sinner , that it is as certainely true 〈◊〉 god is true . for as a witnesse in : doubtfull cases is called , that by his testimone 〈◊〉 may cleere the truth , so when the consciences of poore sinners are 〈◊〉 and doubtfull what to belieue , when they doubt of this righteousnesse , then is a true minister as a faithfull witnesse of god to auerre and testifie this truth , from his owne conscience , knowledge and feeling of the infallible certaintie of gods promises , vnto the doubtfull and distres●ed conscience of the sinner . thirdly , besides declaration and testificati●n been to maintaine this truth , and this righteousnesse ( if the sinners conscience be yet not quiet ) against all gain sayers , against the power of darknesse , and all the gates of helld that this is true and perfect righteousness● to him that apprehends it as afore is 〈◊〉 downe 〈◊〉 this is so infallible to euery soule that repents and beleeueth , that the minister , may assure it to the conscience of the sinner in the worde of truth , and in the name of god , and may call to 〈◊〉 all gods saints , and all his holy angels , and may 〈◊〉 vnto him his owne 〈◊〉 vpon it , that it is most true , that this is 〈◊〉 perfect , and 〈◊〉 sufficient righteousnesse . that we see in some measure , what it is to declare vnto a man his righteousnes . and this is the peculiar office of a minister of god , and this is the height and excellencie of his office . in the want of godly ministers , i confesse that godly christian men may one helpe another in the performance of these duties , and that with profit , but it is the proper function of a godly minister to doe it , and the promise and blessing belong properly to him : as the consciences of all penitent sinners , will testifie in this case : let dauids serue for many , who when hee was cast downe euen to the mouth of hell , by that fearefull discouery of his two hideous sinnes by nathans preaching ; & when the faith of his soule beganne to wrestle against hell , and striue against despaire , and to apprehend the mercy of god in christ : then i say , could not the testimonie of all the men in the worlde haue giuen him that ioy , comfort and assurance , that nathan did , when hee saide in the word of a prophet , and of a true minister , god hath taken away thy sinne , thou shalt not dye : what did nathan here , but declare vnto man his righteousnesse ? what did nathan heere , but the duty of euery true minister ? if this be the office and duty of a minister ; and if such bee the height and excellency : of his office , let vs see then what vse we may make of it . first , concerning the ministerie : it first discouereth how nakedly , weakely , and insufficiently , the popish church doth declare vnto man his righteousnesse , who wil let a man seeke it in himselfe ▪ where alas it is not : for paule himselfe testifieth , that his desire is , that hee may bee found out of himselfe , and in christ ; and yet certainly , if euer man had righteousnesse of his owne worth trusting to , paule had : this is the cause why so many of that religion finde not that righteousnesse , which will pacific and satisfie their consciences ; when they come to dye : and why so many of them , whē it comes to the pinch , do then go out of themselues , and with vs doe seek for this righteousnesse in christ , where both assuredly , and sufficiently it is to be found . then for our owne ministerie , heere they are taught : first the true manner of teaching , and declaring righteousnesse , namely this , not to preach the lawe alone , or the gospell alone , as some vnaduisedly doe ( but both without profite ) but both the lawe and the gospell ; the lawe to breed repentance the gospell to worke f●●th● but in order ; first the lawe to breede repentance , and then the gospell to worke faith and forgiuenesse , but neuer before . secondly , they are taught to bee holy : to bee sanctified and reconciled themselues for is it thy office to declare vnto man his righteousnesse , and not thy own to thy selfe ? and how , canst thou bee a true witnesse to testifie betwixt god , and the soule of a sinner , when thy owne soule knoweth not , nor feeleth the truth of it ? certainly such men are but lame witnesses betwixt god , and the sinners soule . dauid saith to the sinner , i will instruct thre in the way wherein thou shalt goe : but hee first of all in the same , sets downe his owne experience in a large story of his owne repentance , and of gods mercy on himselfe . and though god some time doe satisfie , and saue the poore distressed soule of a sinner , by the testimonie of such men , to teach vs , that the vertue is not in the men , but in the truth of gods couenant : yet alas how fewe are they , to teach vs , how pleasing it is vnto him , when a minister is a declarer of that righteousnesse to others , which hee first hath himselfe : and is a witnesse of that truth to others , which he first knoweth in his owne experience . thirdly , the consideration of this high excellencie of their calling , must arme all true ministers against the scorne and contempt of the world , which by wicked men is cast like dust and mire into the face of ministers : let this suffice them , they are the men that must declare vnto man his righteousnesse , euen he that scornes and contemnes the ministerie , hee hath no righteousnesse in him , vnlesse it bee by the meanes of a poore minister : then doe thou thy duty , and bee that mockes thee , hath cause to honour thee . and let this encourage students to consecrate themselues to the ministery , for what calling hath so high an office , as this , to declare vnto man his righteousnesse ? and assuredly how euer in this wicked world , thou art little accounted of ( for if it did not so , it were not wicked : ) yet thou art honoured in the harts of all gods children ▪ and euen in the conscience of some , whose tongues doe smite thee : and the soules of thousands , when they dye shal blesse thee , who in their liues cared not for thee : and the diuell himselfe doth enuy , & the holy angels themselues doe wonder at the excellency of thy calling , in that thou hast power to declare vnto men his righteousnesse . in the next place , hearers may heere learne ; first if their righteousnesse bee thus to bee declared as afore , then if they will haue it , they must seeke it as it may bee found , namely , both in the lawe , and in the gospell and not in the gospell alone : and first in the lawe , then in the gospell : for he must neuer looke to taste the sweetnes of the gospell , which hath not first swallowed the bitter pilles of the law : if therefore thou wouldest be declared righteous by the gospell , bee content first to bee pronounced miserable by the lawe : if thou wouldst be declared righteous in christ , then bee content first to bee pronounced sinfull and vnrighteous in thy selfe . secondly , all men may heere learne , how they are to esteeme of gods ministers , and what reuerence and obedience is due to their persons , and their doctrine : these are they which must declare vnto thee thy righteousnesse , if thou hast any : art thou beholden to him , who , when thou hast lost a iewell ( which was all thy wealth ) can tell thee where it is , and helpe thee to it againe ? or to him , who , when thy cause is in triall at the barre , will pleade it for thee ? or to him , who , when thy health is lost , can tell thee how to get it againe ? then beholde how thou art beholden to a godly minister , who when adam had lost both himselfe and thee , that iewell of righteousnesse , which was , and is the whole wealth of thy soule , can truly tell thee where it is , and howe it is to bee had againe : and who , when the diuell haleth thee to the barre of gods iustice , to receiue triall for thy sinnes , can drawe thee there such a declaration , as the diuell himselfe shall not bee able to answere ? and who , when thy soule is sicke to death , and euen to damnation , can heale the deadly wounds thereof . a good minister therefore is worthy ( as the apostle saith ) of double honour , whose dutie wee see is to declare vnto man his righteousnesse . and to conclude this point also , the consideration of the height of this office of a minister , may encourage fathers to dedicate their sonnes to this holy calling : for the physitians care for the body , or the lawyers for thy cause , are both inferiour duties to this of the mininister . a good lawyer may be one of tenne : a good physitian one of 20. a good man one of 100. but a good minister is one of 1000. a good lawyer may declare the true state of thy cause ; a good physitian may declare the true state of thy body : no calling , no man can declare vnto thee thy righteousnesse , but a true minister . and thus we see the office or function of a minister . now followeth the blessing . then will he haue mercy vpon him . the fourth generall part of this description , is the blessing which god giueth to the labours and function of a true minister : then that is , when a man by the preaching of the lawe , is brought to true humiliation and repentance , and by the preaching of the gospell , to true faith in the messias : then will he ( that is , god ) haue mercy on him ( that is , on the penitent and beleeuing sinner . ) behold heere the admirable simpathy , and the cooperation of god , and the ministers office . man preacheth , and god blesseth : man worketh on the heart , and god giues grace : a minister declares vnto man his righteousnesse , and god saith so be it he shall be righteous : a minister pronounceth mercy to a penitent sinner , and forthwith god hath mercy on him . heere wee see the great and glorious account which god makes of the worde of his ministers , by them truly taught and rightly applyed , namely , that he as it were tyeth his blessing vnto it : for ordinarily till a man knowe his righteousnesse , by the meanes of an interpreter , god hath not mercy on him , but as soone as he doth knowe it , then as we see here god wil haue mercy on him and will say deliuer him , &c. this is no small honour to ministers , and to their ministerie , that god himselfe giues a blessing vnto it , & worketh when they work , and as it were staieth wayting , when they declare vnto a man his righteousnesse , and then hath he mercy on him : so powerfull and so effectuall is the worde spoken by a minister of god. this is that which christ auoucheth , whatsoeuer you loose in earth , shall be loosed in heauen . will you knowe the meaning hereof ? reade saint iohn , whose sinnes soeuer you remit , they are remitted ; whose you retaine , they are retained : will you haue the meaning of both ? read esay , god destroyeth the tokens of soothsayers , and makes wisards and astrologers fooles , turneth worldly wisemen backward and makes their knowledge foolishnesse : but hee confirmeth the word of his seruants , and performeth the counsel of his messengers , thus god bindeth and looseth with them , remitteth and retaineth with them , by confirming their word and performing their counsell : for example . a true minister seeth a sinner hardned in his sins , & still rebelling against the will of god , he therfore declareth vnto him his vnrighteousnes , & his sin , & denounceth vnto him , the misery & curses of gods iustice , as due vnto him for the same : here he binds on earth , here he retains on earth , this mans sins are likewise bound & retained in heauen . on the other side , hee seeth a man penitēt , & belieuing , he pronounceth forgiuenes of sins , & happines vnto him for the same : he looseth him from the band of his sins , by declaring vnto him his righteousnes , this mans sins are likewise loosed & remitted in heauen , & god himselfe doth pronounce him cleare in heauen , when the minister doth on earth . thus god confirmeth the word of his seruants , and performeth the counsell of his messengers , the vse of this doctrine is , first for rulers and great men of this worlde , this may teach them to be nursing fathers and nursing mothers vnto the church , whose authority they see is so great ouer them , as that their decree stands ratified in heauen : therefore though their place bee great , and they bee gods vppon earth , yet must they withall acknowledge , that in iustifying a sinner , in interpretation , in declaring vnto man his righteousnes ; in binding and loosing , their power also is immediate from god , & aboue theirs , and they themselues , as they are men , must submit themselues to this powerfull word of the ministers , to be taught by it , and to be reconciled by meanes of it , & highly must they respect it ; for though a man speake it , yet is it the word of god : this is to lick the dust of christs feete , which the prophet speaketh of : not as the pope would haue it , to hold the stirrop , & leade the horse , & hold the water to the pope , to kisse his toes , to holde their kingdomes of him , as tenants at will , or by curtesie , but reuerently to acknowledge the ordinance to be gods , the function & duty to be high & excellent , to acknowledge the power of their keyes and censures ( being rightly applied , their promises & their threatnings to be as frō god , & to submit to them accordingly . secondly , ministers thēselues here must learne , when they take the word of reconciliation into their hands and mouthes , to call to minde whose it is , euen the lords , and that he worketh with them , & hath the greatest hand in the work , and that therefore they must vse it in holymaner , with much feare and reuerence : it is not their owne , they may not vse it as they list . and lastly , hearers are here taught , first to see how mad such men be which carelesly , and sildome heare sermons , but vpon any occasion flye to wisards and charmers , which are the diuels prophets : for see the difference of these two , the wisard and charmer hath societie with the diuell , the preacher with god : the charmer hath his calling from the diuel , the preacher is from god : the charmers charme is the diuels watchword , ( when he charmeth , the diuell doth the feate ) : the preachers doctrine is gods watchword , when hee truly applyeth it , god himselfe ratifieth and makes it good : therefore let all men feare to haue thus to doe with the diuell , by seeking to his slaues , & let them draw neere to god , by entring into fellowship with his holy prophets , and godly ministers . and further , if when they preach , and thou belieuest , then god hath mercy on thee , then learne what reuerence they and their word is worthy of , which is thus accompanied with gods mercy and forgiuenes : and then learne to heare the word with feare and trembling , for it is gods word , and not theirs : and when a true minister saith vnto thee , on a true ground , i denounce thee a sinfull man , and vnder the curse , or i declare thee to be righteous , and a child of grace , it is all one , as though god from heauen had said so vnto thee . if any man aske ; but is it not as good if another man pronounce forgiuenesse vnto me vpon my repentance ? i answere , yes vndoubtedly , if it be in extraordinarie times or places , when there are no ministers : for otherwise , certainly this blessing is principally tied vnto the ministers calling : for it is not said of any priuate mens calling any wher in the scripture , as it is heere saide of the ministers . if an angell , an interpreter come to a man and declare vnto him his righteousnesss , then ( marke the conexion ) then will god haue mercy on him , and will say , deliuer him , &c. whence comes this blessing ? from this promise of god. if therfore other callings wil challenge ordinarily the same blessing , then must they haue the same prosmise . besides , other christiās being priuate men , though they be sanctified , & haue a good measure of knowledge , yet haue they not the same spirit of discerning that godly ministers haue : nor can so fully & truly iudge , when a man hath repented , when not ; and therefore cannot so truly pronounce the sentence of the law or gospel , nor haue they abilitie ordinarily by their good conference , and christian counsell , to conuert a soule , but to confirme one conuerted : but that power ordinarily belongs to the publike ministery of the word , therefore it followeth , that ordinarily they haue not the power to pronounce the sentence of binding or loosing vppon any man : i confesse , in times or places , where no minister can be had , god blesseth the labours of priuate men , that haue knowledge , sometimes euen for the conuerting of a man to god , & for comforting him at the houre of death , and giues a vertue and power to that sentence which they shal pronounce one vpon anothers repentance : but as this is extraordinary , and in the want of ordinary ministers , so in that case a priuate man of knowledge and godlinesse , is made a minister for that time to himselfe , or to another , euen as a priuate man in cases of extreame danger , whē no magistrate is present , is made a magistrate himselfe to defend his own life . so then as in want of a magistrate , the sword of the magistracie is put into the hand of a priuate man : so in the want of ministers , the keyes of the ministerie are committed , and put into the hands of priuate men , ( as in the dayes of persecution ) that then they may with comfort admonish & aduise : and with power pronounce mercy and forgiuenesse one vnto another , vpon their true repentance . yet alwaies remember that in so doing , a priuate man is as a minister for that time , & in that case : but ordinarily ( and alwaies in setled churches ) this power pertaineth to the ministerie , & is theirs alone by ordination ; and to them belongeth the promise and the blessing , that when hee hath declared to a man his righteousnesse , then god will haue mercie on him . and thus we see also the blessing of god vpon the function of the ministerie , & annexed therunto by the merciful dispensation of god. it followeth . and will say , deliuer him that he goe not downe into the pit : for i haue receiued a reconciliation . the fift and last part of this description is , the commission & authoritie giuen vnto him , which is so great , as neuer was giuen to any creature , and is this , when a minister of god hath declared vnto man his righteousnesse , hath brought him to the state of grace , and god in his fauour hath had mercie on him ; then god saith to the minister , deliuer that soule from hell , for i haue pardoned him in christ , i am reconciled to him . in which words , authoritie is giuen to a minister of god to redeeme a man penitent , from hell & damnation : not that hee is the meanes of working out this redemption , for that wholy and onely is christ himselfe : but hee is gods instrument and christs instrument : first , to apply those meanes vnto him : secondly , to pronounce his safetie and deliuerance when these means are vsed . here is the principall honour of all , belonging to that calling : and it is the greatest that euer was vouchsafed to any creature , man or angel : for it is a plaine commission , to go and deliuer such a man from the power of hell , & to redeeme him into the state of gods children , and to make him heire of heauen : angels neuer had this commission , they are messengers set out for the good of those whom ministers haue redeemed , and they haue brought many comfortable messages vnto them : but it was neuer said to any angel , deliuer that man that he goe not downe into the pit : as it heere is saide vnto a minister , nor any man but ministers haue this commission . to some callings god saith , worke thou for man , build him houses , prouide him sustenance ; to the phisition , heale that man : to the lawyer , doe that man iustice : to the souldier , fight for him : to the magistrate , defend him : to the king , gouerne him , & see that euery one doe his dutie : to none but to the minister doth he say , deliuer him that he goe not downe into the pit . if this be so then for the vse , first ministers must learne heere , that if they will haue the honour of redeemers , then must they doe the dutie of redeemers , they must pray earnestly for the people , for that is one meanes whereby they redeeme men . they must say with samuel , god forbid that i should cease to pray for you : they must mourne for the impenitent , when they will not turne to god. so did dauid , his eyes gushed out with riuers of waters , because men kept not gods law . and ieremie , who wished a fountaine of water in his eyes , that he might weepe for the sinnes of the people . they must priuarly conferre visite , admonish , and rebuke , and principally they must preach , and that in such good manner , and in so diligent measure , as that they may redeeme and winne soules , and the end that they must ayme at , must bee to winne soules . some preach for feare of the law , to auoyd censure or punishment : some for fashion sake , that they may bee like to others : some for ostentation sake , to win credite and praise : some for ambition , to rise in the world : all these forget their commission , which is , deliuer a man from hell . this should bee the end of their preaching , to deliuer a soule from hell : & what should commissioners doe , but execute their commission ? high commissioners are worthy to be low commissioners , or rather , no commissioners , if they wil not put it in execution . it is therefore lamentable to see , that some by not preaching ; some by vaine preaching , shew that they intend any thing rather then the winning of soules to god. let then all good ministers so preach , as they may say with esay , behold lord heere am i , and the children whom thou hast giuen me . and that they may returne their commission thus : whereas thou o lord gauest mee this people , and badst mee deliuer them , that they goe not downe into hell , lord i haue done it : it is the thing my soule aymed at with all my desire and endeuour : and by thy mercy i haue effected it accordingly . and the rather must all christian ministers seriously intēd the sauing of soules , inasmuch as antichrist doth so earnestly seeke the destruction of soules , by winning them to his synagogue . the turke spares no labour , no cost , to infect young children of christians with his impure and blasphemous superstition . the pope and his vassals ( especially iesuits , ) vse al means , deuise many stratagems , spare no cost , nor labor , to seduce & inueagle young men , and the best wits . surely their care and policie herein is admirable : and yet alas , when ( like the pharisies ) they haue compassed sea and land to make a proselite , they make him like themselues , the childe of hel . and they are so farre from hauing any commission from god to doe this , or any blessing promised , as contrariwise god forbids them , and his curse lyeth vppon them for so doing . shall they be so diligent to destroy soules without a commission , and incurre gods curse for their labour ? and shall not christian ministers be much more diligent to winne and redeeme soules , hauing so large a commission for the purpose , and so great a blessing promised thereunto ? in the next place , this doctrine hath vse to the hearers . first , to let them see the excellencie of this calling , which hath a commssion and power to redeeme them from hell and damnation , & what honour is due vnto it : and to let the wicked man see ( which any way abuseth either the persons or the function ) how base & vnthankefull men they are , to recompence euill for good , and therefore no maruell though euil do neuer depart from the houses and families of such men : and further , to encourage all men to giue thēselues to god in this calling , for see here what they are , euen the high commissioners of god. wee haue in our estate , a power deligated to certaine men of worth , and it is called the high commission , because they haue power to doe great things , and that man thinkes himselfe happy who can bring his sonne to this , to be thought fit to bee one of this commission : but behold heere a higher commission , a commission from god , to redeeme soules from the power of hell , and the diuels clawes : this is in deed a high commission , and so high as this , was neuer granted out of the court of heauen to any creature but to ministers : they therefore are the high commissioners of the high god. is it not then an honour and happinesse vnto thee to bring thy sonne to this estate ? and lastly , this must teach all hearers , their dutie to gods word : namely , to submit themselues vnto it : for if the minister haue a commission to redeeme thy soule , it must be by the word & holy discipline . therefore thy dutie is to heare gods word patiently , to submit thy selfe vnto it , to be taught and instructed , nay , to be checked and rebuked , and to haue thy sinnes discouered , & thy corruptions ript vp . if thou wouldst haue thy cause succeed wel , thy lawyer must discouer the weaknesses of it : if thy body to be cured , thy physition must purge the corruption of it . so if thy soule bee to be redeemed , thy minister must see the weaknes , & purge the corruptions of it , and though his doctrine be harsh , & hard vnto thy nature , and the discipline of the gospel seeme rough vnto thee , yet must not thou rage and rebel against it , nor hate him , nor raile at his persō but submit thy selfe vnto it , for it is the message and ministerie of thy saluation : if otherwise , thou doest indeede a great wrong to the minister , for thou frustratest his commission : but alas , a farre greater to thy selfe , for thou furstratest thine owne saluation . the second treatise of the duties and dignities of ministerie , by maister perkins . to the right worshipfull and reuerend iudges , sir iohn sauile knight , one of the barons of his maiesties exchequer , and sir christopher yeluerion knight , one of the iudges of his majesties court of kings bench , and sir edward phillips knight , his maiesties sargeant at lawe , now or late the worthie iudges of our northeren circuite , the spirit of wisedome , zeale & courage be multiplied . right worshipfull , it is sayd in other nations , and written in some of their bookes , that there are three disgraces of the english nation : the ignorance , or ( that i may so call it ) the vnlearned of our gētrie & nobilitie , the beggery of our poore , & the basenes of the bodie of our ministerie , the first blot , our nobilitie and gentrie haue well wiped off , since the first daies of our blessed queen elizabeth , partly by studie at home , partlie by trauell abroade , and i hope they will do it more & more : the second hath beene well lessened by good lawes of late , and would hee more , if the execution were as good as our lawes b●e , & it were much honour to our nation , and more to our religion , if it were quite taken away : for hee that tells vs there shall bee poore euer with vs , saith also , there shall not bee a begger amongst vs ; if there were no poore , what should become of charitie ? for it is charitie , to relieue pouertie , not to maintaine beggerie : pouerty may bee a crosse , but it is no curse : but beggerie is a fearefull curse , threatened on the enemies of god ▪ and dauid saith not , hee neuer saw a righteous mans child poore , but that hee neuer saw him begge his bread . the daily cries in our streetes , crie for yet further reformation heereof , that the impotent poore may bee sufficiently prouided for , that he neede not , and the sturdie begger complied to worke , that hee may not be suffered to begge . happy you , or whosoeuer can haue a hand in effecting this blessed worke , wee who can doe little else , shall pray for it , and for them that labour in it . but now for the third , i feare none but the verie hand of god , can wipe out that staine from our church : the basenesse of the generall body of our ministerie , whence is it , but either from the vnworthinesse , or pouertie thereof : and the vnworthinesse , whence is it , but from the pouertie , and base maintenance of our ministry , which was once robbed by the abbies , and after by some in our owne state , which was then popish , and poperie that stands so much vpon non dimittitur peccatum nisi restituatur ablatum , yet for all that , would not restore vnto the church her tenthes againe . but as popish abbies stole them , so a popish state kept them , and to their shame some of the good professors of our religion haue of late restored such as were in their hands , and there is hope that all our professors , ( vnlesse they care not to bee accounted hypocrus ) will make some conscionable restitution we doe not craue that they would with zacheus restore foure-fold ( though it is apparant , that the tenthes were got from vs in old time , by most false and forged cauillations ) we onely craue our owne , we would aske no more , nor willingly take lesse : for our whole duetie is still required : then why should not our whole due be payd ? and yet that the world may learne of vs contentednesse , as well by our practise as our doctrine , we would for the present take in good part , & rest contented with a part of our owne : and some competent portions out of the impropriations , ( proportioned to the quantitie of the charge imposed , and the giftes and paines required ) would for a time be a reasonable satisfaction in our ministerie , vntil our state found it self , either better enabled or more straightly tied in conscience to full restitution . but as i said , this is a worke of god himselfe , for if a man could doe it so many parliaments would not haue slipt it , but some of them would haue eternized it selfe , with this honourable name to all posterities . the parliament that restored impropriations , but til that , or some other course ( as good ) bee taken ▪ it is both vnseasonable and vnreasonable to complaine of the ignorant , or to craue a learned ministerie . for shal the oxes mouth be mousled , which treads out the corne , or shall a man goe to warre at his owne cost ? and hath not god ordained ( marke , it is his ordinance ) that those which teach the gospel , shall liue of the gospel ? but alas , how shal the ministerie of england liue of the gospel , when my small experience can shew that in one corner of one countie of this kingdom , wherin there are some 105. parishes , or parochial chappels , almost a 100. of them , ( if not a full 100. ) are impropriate : and amongst them i can shewe the most parishes haue but 10 pound or thereabouts some 8. li some 6. li. some ● . li some foure pounds , some not 4. pounds yearly liuing for the minister and those impropriations worth some 300. li many 200. li. almost all 100 li. per an yea there is one worth 400 pound per an : where there were but 8 li. left for the minister , vntill of late with much adoe , 10. pound more was obtained for a preacher , and so there is out of 400 , 8. pound shared for a minister , and 10. pound caried for a preacher , in that parish where there are 2000. communican●s . of all the rest the crowne hath some 100 pound rent , or not so much , & the remainder of 180. pound being a rich liuing , for a worthy learned minister , a competent liuing for 2. and more then some 7 painful & able ministers haue ) i know not what becomes of it , vnlesse it go to the feeding of kits & cormorats . are not these goodly liuings for learned men ? and may not wee expect a learned ministerie , where there is such maintenance ? & i hartily with that other countries , be not able to showe the like presidents . i haue the rather made relation hereof , that our high court of parliament , may see how great cause they haue , to go forward with that motion already by the made , for the establishing of a learned ministerie . but if they bring it not to passe , what then remaineth , but to hope that the great god of heauen , will put into the heart of the god on earth our noble king ( into whose hands he hath put the sword of soueraigne authoritie ) an irre●o●able and unresistable resolution to execute his supreme power , for the reformation of this euill , which as maister perkins saith in this treatise ) may well be called the kings euill , for it will hardly be healed , but by the will & power of a king . in the meane time this . treatise of that worthy man , may be a motiue to our zealous professors , who haue any impropriations in their owne hands , to excite and prouoke them to a conscionable restitution , in whole or in part , as their estate may beare , or their , conscience shall mooue them . for heerein are layd downs and mixed together , both the duties to be done by faithfull ministers , and the dignities due vnto them for their duties : and so seeing the dignities of that calling to bee most honourable , and the duties so chargeable , it cannot but grieue their christian harts to see the maintenance so miserable . this treatise i first of all send to you , & vnder your names to the world , & to you first , for as i am sure you loued the author , and honoured those excellent gifts of god in him , so you cānot but accept this after birth of his ( as a fatherles child for the fathers sake . and for my self , to cōceale al personal & priuat respects , in the name of many thousands in the northeren countries , i praise god , for the good done in those parts , by your painful courses , & religious care , not doubting , but if your selues , or the like bee imployed there , to asist our honourable and religie us lord president that the multitude of popish priestes there lurking , will bee dayly lessened , the number of preachers augmented , poperie put downe , and the gospell maintained more and more . which blessing god graunt to that and all other counteries of this kingdome , for his mercies sake : and giue vnto you , & all others in your place , the spirit of courage and constancie , in these declining dayes , that being faithfull in your great charges , vnto the end , you may receiue the crowne of life : for which he hartily prayeth , who will euer rest , vv. crashawe . the second treatise , of the duties and dignities of the ministerie . esay . 6. 5. then i said , woe is me , i am vndone for i am a man of polluted lips , and dwell in the midst of a people of polluted lips : for my eyes haue seene the king and lord of hostes . 6. then flewe one of the seraphins vnto me , with a hote coale in his hand . 7. which he tooke from the altar with the tonges : and touched my mouth and said , loe this hath touched thy lips , and thy iniquitie shall be taken away , and thy sin shall be purged . 8. also i heard the voyce of the lorde , saying , whom shall i send , and who shall goe for vs ? then said i , here am i , send me : and he said goe . in the fiue former chapters are cōtained such sermons , as the prophet had made vnder vzziah king of iuda : at this chapter begin such as he preached in the raigne of iotham , and so forward : but before hee either preach or prophecie of any thing , in king iothams dayes , or his successors , the lord in this chapter giues a newe commission to the prophet , & a newe confirmation to this calling : the olde king in whose dayes esayah was first called being now dead , & another succeeding him , god with the new king , reneweth the calling & commission of the prophet : wherein god doth not giue him another calling , for one calling to the office of the ministery is sufficient : but hee confirmeth the calling formerly giuen , by repeating & ratifying it . and this god did to esay , not as he was an ordinarie , but an extraordinary prophet : for ordinary ministers need no renouation of their calling , nor any new signes of cōfirmation , but extraordinary prophets , who come in extraordinary maner , & to doe many extraordinary workes , god in his wisdom wil haue their calling confirmed , again , & againe , & that by very extraordinary meanes . out of which practise of the lord , we learne , how great cause wee haue to doubt these men , to bee either fantasticall or worse , who pretend extraordinary callings in these dayes , and yet scarce can shew vs any good signes of an ordinary , much lesse of an extraordinatie motion : for if in those dayes , when such courses were more cōmon , god will haue his extraordinary prophets calling to be renued & cōfirmed , again , & againe , then certainly in these dayes , we may iustly require , more , & more wonderfull signes of an extraordinary calling afore we belieue it : and if god himselfe was so carefull to satisfie his church in those dayes of the vocation of his prophet , surely the church in these daies hath much more cause to doubt in such cases , and to require many and extraordinary signes , afore it acknowledge any such extraordinary calling : these men therefore offer much wrong to the church , & deserue both the censure thereof , and the sword of the magistrate , who dare so boldly offer and obtrude to the church their owne fancies and dreames , as extraordinary motions of gods spirit . this is the occasion and coherence . this chapter hath two partes , first , the meanes of his confirmation , from the beginning to these words : secondly , the confirmation it selfe , from these words to the end : the meanes of his confirmation is a vision he saw from heauen , of certaine holy angels appearing and speaking to him , in the first 4. verses . in the confirmation , which followeth in these words , are three points● 1 the effect of the vision , which i wrought in the prophet , it caused him feare , it astonisht him , and cast him downe : in the fifth verse . 2 his consolation , & raising vp again after his feare , in the 6. and 7. verses . 3 the renuing of his commission againe , from thence to the end . the feare and astonishment of the prophet , is described , 1 by the signes , of which are two ; 1 a note of exclamation , woe is me . 2 by a note of extreame deiection in himselfe , i am vndone . 2 by the causes of it , which are also set downe to be two : 1 he was a man polluted , and dwelt amongst people polluted . 2 he had seene the lord. then said i , woe is me , i am vndone . the first point in order is , the feare & extasie into which the lord droue his holy prophet , which the lord did not in his anger , but in his loue vnto him , not for a punishment of sinne , but as an euidence of his further loue : for the intent and purpose of god in striking this feare into him , was to inable him to be a true prophet , & a fit messenger for himself . it may seeme a strange course , which god taketh to confirme & raise vp his seruant in zeale and courage , to strike him into an extreame feare , euen to astonish and amaze him , and yet we see it is the course which the lord taketh : out of which practise of the lord , we learne this doctrine : that all true ministers , especially such as are deputed to the greatest works in his church , must be first of all striken into a great feare , in consideration of the greatnes of their function , yea , into an amazement and astonishment , in the admiration of gods glory & greatnes , whose roome they occupy , & whose message they bring , & the more they are afraid and shrinke , so it be vnder the contemplation of gods maiestie , and their owne weaknes , the more likelier it is that they are truly cald of god , & appointed for worthy purposes in his church : but he that steps to this function without feare , he may thrust in himselfe , but its doubtfull whether hee bee cald of god , as here the prophet was : nor is it so here alone , but euery where when god called any of his seruants , to any great worke , be first droue thē into these feares and a mazements , as is euident a in moses , in b ieremie , in c s. paul and others . the reason of this dealing of the lord is plaine : namely , because mans nature is alwayes ready to take enough and too much vnto it selfe , god therefore in his wisdome puts a bridle vnto the corrupt nature of mā , & astonisheth it , least it presume too much , & take too much vpon it selfe : againe ▪ a minister is to preach vnto the people , feare & reuerēce of the lord : but how can he do so to others , whē he hath not tyed that bond in his owne conscience , nor was euer cast downe in admiration of gods glory & maiestie : and lastly , the ministery is a high & excellent calling ( especially the office of extraordinary prophets in the old testament ) & is therefore subiect to pride , and to bee puft vp with self-conceits , & therefore teacheth the apostle to timothy , that a minister may not be a yong scholler , least he be puft vp , & fall into the condemnation of the wicked : giuing vs to vnderstand , that it is the peculiar danger of that calling to haue high conceits of thēselues , because of the height & dignitie of ther function . therfore to preuent this incōuenience , god in mercy appointeth that all his true ministers shall haue some means or other , to be cast down euen to nothing in thēselues , & shall be driuen into such feares & amazements at sight of their owne wickednesse , as they shal throwe downe themselues at christs feete , and denying themselues wholy , shal acknowledge that they are in him whatsoeuer they are : and doe relye , and trust onely on his grace and helpe . the vse of this doctrine , as it is for all ministers , so specially for vs which liue in the vniuersity : we liue as it were in a seminary , and many of vs are hereafter by gods grace to be framed to the ministery , and some of vs already are . now here we haue many occasions to be puft vp in self-conceits : we see our selues growe in time , in degrees , in learning , in honour , in name and estimation : & to many of vs god giues good portions of his gifts : what are all these , but so many baites to allure vs to pride , & vaine opinions of our own worths ? but let vs remēber the end wee aime at , is not humane , nor carnal : our purpose is to saue soules , then the weapons of our warre must not be carnal , as pride , vaine-glory , and self-conceit . if therefore we euer looke to be made instruments of gods glory in sauing of soules , then at the first set we not before our eyes the honour , but the daunger of our calling , and humble we our selues vnder the mightie hand of our god , that he may exale vs in his due time : and let vs bee content that god giue any occasion or meanes to pul vs down , either by outward crosse , or inward temptation : and let vs reioyce , when wee are thereby so farre cast downe , that wee cry out in the astonishment of our spirits , as the prophet heere● woe is mee , i am vndone : but otherwise if wee will needes followe the swinge of our proude natures , and trust in our owne abilitie , gifts , and learning , let vs knowe , wee vse carnall weapons in a spirituall warfare : and let vs bee assured the lord will worke no great worke in his church by our ministerie : wee may raise our selues in worldly estimation , and worke out our owne purposes , but we shal do little in the saluation of soules : for those men doe pronounce the most powerfull blessings on other mens soules , and speake the best wordes of comfort to other mens consciences , which oftenest say vnto themselues ; woe is mee , i am vndone . furthermore , whereas the prophet at this vision and reuelation of gods glory vnto him , cryeth out of himselfe , woe is mee , i am vndone : being wordes of extreame feare and astonishment , and of so lowe a deiection as is a degree towards desperation ( if it had gone forward ) : let vs learne that the prophet helde not in his iudgement , the doctrine of intercession of angels and saints for particular men , for if hee had , hee neede not at the sight of gods maiestie , foorthwith to haue cryed out , woe is mee , i am vndone , but hee might haue stayed himselfe a while in this cogitation , i will desire moses , samuel , or dauid , to pray to this glorious god for mee , or heere are holy angels of the seraphins here present , they see in what fearefull case i am , i will pray to them to speake to this glorious and mightie lorde for mee , that i perish not in this feare : but hee instantly seeing the lorde appeare in maiestie , and fearing his iust wrath , ( being guiltie of his owne corruptions ) without any hope or expectation , or ( as he seemes ) without the least cogitation of helpe or assistance from any creature , he cryeth out , i am vndone . lastly , whereas hee exclaimeth , woe is mee , i am vndone : being words of a soule humbled and deiected , and hereby sheweth himselfe to bee in that case , which a poore sinner is , when the preaching of the lawe hath humbled him , by shewing him his sinnes and his extreame daunger by them . wee may learne , that to bee called to the mnisterie , is to be as it were conuerted and regenerate : and that when a man is called thereunto , it is a worke little lesse then that whereby god calleth a sinner from his sinne , to the state of repentance : for as god first casteth downe the sinner , before hee giue him grace , or any feeling of his loue in christ : so heere , hee first abaseth and casteth downe the prophete in the sight of gods maiestie , and his owne miserie , afore hee honour him with a commission to preach his word vnto his people . which i note against those men , which holde it so ordinary a matter to enter into the ministerie , as many doe , which take it vppon them in worldly and politique purposes . and some of a better ranke , which thinke if a man haue learning , degrees and age , hee is sufficiently qualified for that calling . but alas , this is not all ; there is a greater worke to be wrought then so , hee must be humbled and cast down in sight of the greatnesse of that calling , of the maiestie of that god whose roome hee is to execute , and of the vnworthinesse of himselfe to so great a worke : hee must be resolued , that to call a man to the ministerie , is the greatest worke that god worketh in his church , but the conuerting of a sinner , and calling him to the state of grace : nay it is a worke euen like vnto it : for as a sinner in his conuersion , so hee at his vocation to that place , is often to cry out in the amazement of his soule , woe is mee , i am vndone . as therefore they are fouly deceiued , which thinke any holinesse or sanctification , can sufficiently qualifie a man without learning , so are they no lesse which thinke all outward complements to bee sufficient without this worke , which heere was wrought in the holy prophet . thus causes of we see the feare & astonishment of the his feare 2. prophet . it followeth . for i am a man of polluted lippes . now follow the causes of his feare , which are two . the first is , his owne pollution and sinfulnesse , and the sinfulnesse of his people : his own he freely confesseth in these words ; i am a man of polluted lippes : that is , i am a miserable and sinfull man , and therefore i feare and tremble to stand in gods presence : nay , i dare not looke vpon the lorde , for my sinnes . but it may be demaunded , how could the prophet say thus truely , for he was a holy man , and iustified in gods prefence , by his true faith in the messias , and sanctified by repentance : can a man iustified and sanctified , say , he is a man polluted ? i answere , it is doubtlesse , he was so , he therefore complaineth here not of any great and enormous sinnes , which hee had committed to the publike scandall of the church , but first of the corruptiō of his nature , which in him as in all men is a very sea of iniquity , & which alwaies appeares the more , the neerer a man comes to god , and therefore did now most apparantly discouer it selfe in the prophet , when he was in the presence of the lord himself . secondly , he complaineth of some actual sins of his life , and it is more likely of some sins of omission , then of cōmission : for we find not that the prophet was euer touched with any great sin , & where we know it not , we are in charitie not to imagine it . so that it is most probable , hee complaineth of some smaller faults , or negligences in his ministery : as not preaching to the people at some time when he ought , or not preaching so willingly or cheerfully as he should , or desire to leaue preaching , because the people were stubborne & disobedient , or some impatience in his ministery , when the people were rebellious and resisted his doctrine , which passion might the rather vexe him ( as we read it did ieremy ) the iewes were so stubborne & stifnecked a people : or it may be some want of zeale or forwardnes , these , or some such were the cause of his feare : and the cōscience of these makes him here cry out that he cannot stand in the sight of god. where we learn , first , what a tender conscience godly ministers must haue aboue all men : namely , that they must make conscience , not of the great and grosse sins onely ; but euen of the lowest & least sins : and he must endeuour in his calling , not only to be cleere of great crimes , but as far as may be , to bee free from the least appearance of euill , and from the least negligences in his place , for a small faultin other men is great in them , and that which may be some waies pardonable in other men , is no way in them : they must therefore watch ouer themselues most carefully , and take heede to all their waies : & for this ende is it , that a minister in godly wisedome must often depriue himselfe euen of many things ( which it may be , lawfully hee might vse ) least his liberty be an occasion of euill to others : and must abstaine from the least sins , least euen they be blemishes to his calling , and burthens to his conscience . and hence is it , that a minister cannot be too carefull in his calling , in his words , diet , company , recreation , apparel , gestures , and in his whole carriage , because little sins are so great in thē , especially ministers must here learne the apostles lesson , to bee instant in season and out of season : to preach and exhort , to comfort and rebuke , publikely and priuately : to good , to bad : when it is wel taken , when it is ill taken : when they willingly receiue it , and when they stubbornly resist it : when they commend him , and reward him , and when they raile at him , and persecute him for it : thus must he be diligent in season and out of season , for the least negligence in his dutie , or omitting the least opportunity of doing good , will when god visits his conscience , bee a burthen and vexation to him , as it was heere to the prophet . and furthermore , if these smal sinnes thus afflicted the prophet , then alas what is to be thought of those ministers who make no conscience of foule and scandalous sinnes ? how shall symonie , incontinencie , vsury , inhospitality , couetousnesse , ignorance , idlenesse , carelesse nonresidencie , how shall these ( i say ) and other like grieuous crimes oppresse & burthen the soule , when as the smallest sins doe so affright this holy man ? surely , whē god shal visite them , their states will bee most fearefull , nor , shall any mans case be so miserable , as an vncōscionable ministers : and thogh nowe such loose and licentious ministers seeme to liue in iolitie , & without any feare , yet when god shall appeare vnto their conscience , then will they cry out in fearefull anguish , woe is me , i am vndone . and againe , if these smal faults so affrighted this holy prophet , & burdened his conscience , then what pittifull consciences haue those ministers , whose daily negligence , and vnconscionable carelessenesse in their places is such , as all men speake of , and yet they are not touched : surely these men are not of so tender cōsciences as the prophet was : & either the prophet here was much more nice then needed , or else these men will proue to be in a miserable estate . lastly , let ministers of care and conscience , be here comforted in the example of the prophet : who is there , but may find imperfections and blemishes in himselfe , which will often make him cry out ; woe is me ? but let not that discomfort them , but rather reioyce , that they can see their owne weaknes , as the prophet did here : if they haue cause to exclaime against themselues , they are not alone , it was this , and all other holy prophets case before them . in hauing imperfections in themselues , they are no more miserable then the prophet was : but let them labour to be as blessed in seeing & complaining of themselues as hee was : and let euery minister assure himselfe , that the more hee makes conscience , euen of the least sinnes of all , the more he resembleth the ancient holy prophets , & the more likely is he to worke effectually in his ministery . for his duty is to worke in his people a conscience , not of great sinnes onely , but euen of all : but how can he doe that in them , if he haue not first of all done it in himselfe ? hence it is therefore , that godly ministers finde fault with themselues , when other men cannot , and cry out against themselues , for their pollutions ( with the prophet here ) when no other man can accuse them of the least crime : nay , when other doe magnifie god for his graces on them , and praise their giftes , and commend their good liues , euen then doe they condemne themselues , and exclaime against their owne corruptions : and their owne smallest negligences , or omissions , are great wounds to their consciences : and their least sinnes , and their most pardonable infirmities , are sore burthens vnto them : for of all men in the worlde , a godly minister is a man of the most tender conscience . hitherto hath the prophet complained generally of his pollution . particularly , hee exclaimeth against the pollution of his lippes . but why will some say , complaines hee of the pollution of his lippes , rather then of his heart , or his hands , or any other part of him , were they not all polluted ▪ yes , all in some measure : and was not he grieued at them all ? yes assuredly , wee must grant that also . but the reason is he was a prophet , his dutie was to vse his tongue , the practise of his calling consisted in the vse of his tongue : for a minister is an interpeter , as he is called , iob 33. 23. that is , the peoples to god by prayer , and gods to the people by preaching : he is gods mouth , and the peoples mouth : so that the tongue of a minister is that part of his body , which is to be vsed as a principall instrument of gods glory , and more to the setting foorth of his honour then any other : now euery man is to be tryed what he is by his calling , rather then by any other accidentall or collaterall courses : therefore the honour or dishonour of a minister , is the vse or the abuse of his tongue : and his comfort or discomfort is the well vsing , or not vsing of it . the prophet therefore here affrighted at gods prefence , and therefore retyring into himselfe , presently his conscience checkes him for his most proper sins : namly , for some fault or negligence in his ministerie , ( which is the proper sinne of that calling ) and therfore is it that he exclaimeth against the pollutions of his lippes : out of which practise of his we may learne ; first , the vanitie of the papists , who magnifie the merites of holy mens workes : for if this holy prophet , a man truly iustified , & extraordinarily sanctified , yet durst not stand before god in this little apparance of his glory , notwithstanding all his zeale , and courage , and conscience , and paines , and sufferings in his function , but was cast downe so farre , from a conceit of his owne worth , that hee cryed out ; woe is mee , i am vndone . how then can wee who are no better , but much worse then hee , stand before god in the day of iudgement , in the great appearing of his infinite iustice and glorie ? rather doubtlesse , as here the smallest pollution of his lippes , and negligence in his calling , droue him out of all conceit of merit , when once hee came into the presence of god : so the due consideration of our so many and foule pollutions aboue his , should beate downe all proude conceites of our owne goodnesse , when wee appeare before god. it is therefore to bee feared , that the papists , who thus magnifie their owne merits , doe seldome or neuer enter into earnest consideration of their owne infirmities , doe seldome persent themselues in the presence of gods maiestie . for if they did , then doubtlesse the least sight of their least pollutiō , would make them farre from euer thinking of their own merits . they also tell vs , of workes of superrogation , but it seemes heere , this holy prophet had none of them . and they teach , a man may in this life perfectly fulfill the lawe , but who can doe it , i● not ministers ? and what ministers , if not extraordinary prophets ? and yet isaiah ( the first and chiefe of them ) exclaimeth here in pittiful manner against his pollutions : doubtlesse , if the papists would cease flattering themselues , and not examine their consciences by their own pleasing corruption , but present themselues in the face and presence of gods maiestie , they would bee farre from these conceits . in the next place , whereas the prophet complaineth of the pollution of his lippes : as of the peculiar sinne of his place : ministers are heere taught , to auoide that sinne aboue all other ; and to labour in that dutie aboue any other : for the dooing of it , is his most comfort : the want of it is his most vexation : his tongue is the instrument giuen him to honour god , if hee vse it well , it yeeldes him comfort , more then any other duties . but if he vse not , or abuse his tongue , the pollution of his lippes will bee the heauiest burthen of all : they therefore are greatly deceiued , who thinke a minister to discharge sufficiently his duetie , though hee preach not if he keepe good hospitalitie and make peace amongst his neighbours , and performe other workes of charatie and good life : for if a minister haue not this vertue , hee hath none : if hee preach not ; if hee abuse his lippes : or if hee open them not , hee hath no conscience , nor can haue any comfort , for that is the principall dutie of a minister ( though all the other bee required to make him compleate ) : the want of them may condemne him before men , but it is the pollution of his lippes , which presently checkes him before god , as we see here in this holy prophet : the conclusion then is to euery minister , that if hee had all the vertues and good properties , that can commend a man in the world , yet if his lippes be polluted , either by not preaching , or by negligēt , idle , or carelesse preaching , this pollution will so staine his conscience , and so burthen him in the presence of god , that the time will come ( notwithstanding al his other good qualities ) he will cry out in farre more pittifull maner thē here the prophet doth● woe is 〈◊〉 i am vndo●● , because i am a ●an of polluted lippes . it followeth ; and i dwell in the midst of a people of polluted lippes . the prophet not onely complaines of his own pollution , but of his peoples also amongst whom he liued , and this he doth for these causes : first , to teach vs , that it is the ministers duty to confesse not onely his owne sinnes , but the sinnes of his people , & to complaine of them to god : for as he is the peoples interpretar to god , he must not thinke it enough to put vp their petitions , to vnfolde their wants , & craue reliefe for them at gods hand , but hee must further take knowledge of the sins of his people , and make both publique and priuate confession of them to god : and the more particularly he can doe this , the better : and this hee is to doe , both for the peoples good , and for his owne also , because it cannot be but the sinnes of his people , are in some sort his : for this is the peculiar danger of the magistrates and ministers ●●●ling , that generally the sinnes of their people are theirs : i meane , that they are accessarie to the sinnes of their people , either by prouoking them by their euil example , or by not reprouing , or not hindring or suffering , or winking , or couering & concealing , or not punishing them , or not carefully enough vsing meanes to preuent them : by all which meanes and many more , it comes to passe , that the peoples sinnes are the ministers by communication : so that as well for his owne sake , as theirs , hee is to confesse to god their sinnes , as well as his owne . now if a minister must confesse his peoples sinnes , then it followeth confequently , that he must know them ; and take notice of them , for else hee cannot confesse them . and this is one cause why the holy ghost commands a pastor to know his flocke . he must not onely haue a flocke , and knowe which is his flocke : or haue a generall ●ye ouer it , out hee must haue a particular and 〈◊〉 knowledge of the state of it , ●nd the more particular the better . and if the minister ought to know and confesse his peoples sinnes , then if followeth , first , that it is best for a minister to bee present with his people , that so hee may the better know them and their state : and certainly if it be a ministers dutie to confesse to god the pollutions of his people , then wilfull and carelesse nonresidency and all absence , without iust and conscionable causes , must needs be a foule & fearefull sin . for how could isayah haue cōfessed , that his people were a people of polluted lips , but that he dwelt amongst them . nay , saith the prophet , he dwelt in the midst among them , indeede well may hee know and confesse his peoples pollutions , that dwelles in the midst amongst them . againe , if the minister be to confesse his peoples sinnes , and therefore must needs knowe them , then it followeth also that they must discouer & confesse them vnto him , or else 〈◊〉 not possible he should perfectly kno●e their estate : the want of this is a great fault in our churches , for how euer we condemne auricular confession , as a very pollicie in the deuisers , and as a rack to the consciences of poore christians , yet we not onely allowe , but call and 〈◊〉 for that confession , wherby a christian voluntarily at all times may resort to his pastor , and open his estate , and disburden his conscience of such sins , as disquiet him , and craue his godly assistance , and holy prayers : great blessing and comfort doth doubtlesse followe them that vse this godly practise , and the want of it , is cause that a minister canot discerne the state euen of his own flock nor can complaine to god of their pollutions , and confesse their sinnes so particularly , as would be good both for him and them . secondly , the prophet couples together his own pollution , and the pollutions of his people , as the adjuvant , or helping cause & the effect : for the pollution of a people , helpes forward the pollution of a minister , and the worse people they are , the worse doe they make him , though he be otherwise neuer so good : for euen the prophet , though called of god himself , & iustified and sanctified , & a man of extraordinary grace , yet dwelling in the midst of a people so stubborne & disobedient , as the iewes were , was something touched with their pollutions : ministers ( euen the best ) are men , and this comes to passe by reason of the corruption of their nature as they are mē : the nature of which corruption is to apprehend any euill where euer it findes it , and to partake with it : regeneration qualifieth & abates this corruption , but takes it not away perfectly in this life : whereby it comes to passe , that a minister , liuing amongst euill people , cannot but be somwhat stained with their pollution , of what sort soeuer they be : insomuch as it is often seene , that one knowne to be otherwise disposed of himselfe , is found to bee disposed to this or that euill , by liuing amongst a people so disposed . and againe , that a minister in such a place , and amongst such people , free from such and such sinnes , remoued to another place , is there found more or lesse tainted with them , because they abound amongst the people : and yet further , that a minister , knowne to bee faithfull , painfull and zealous , & comming to a disobedient , stubborne , froward , or prophane & dissolute people , his faith is weakened , his zeale & courage abated , gods graces in him dulled , & much decayed : godly ministers doe daily complaine hereof , and experience euery where shewes it too true . out of this , we may learne something both for our instruction , and for our conuersation . for our instruction , it here appeares how wicked and wretched the corruption of our nature is , which cannot but receiue some contagion from the pollution of those with whom we liue : for this is so , not onely in them who carry a loose hand ouer themselues , but euen in such as looke most narrowly vnto their steps : as wee see here in this holy prophet , who was a man of more then ordinary sanctification : how litle cause therfore hath any man to extoll nature ? and how much lesse cause the schoolemen and some other papists , to giue the least commendation to our pure naturals : for if nature rectified by grace , be so hardly kept within compasse , alas how outragious & peruerse is it , when it raignes without controlment ? and for our further instruction , heere wee may see of what a creeping and incroaching nature sinne is , which like a secret venome in the naturall bodie , so it in the pollitique body restes not in the place , or partie poisoned , but closely creepes & diffuseth it selfe into euery part and member of the whole : it creepes from man to man , yea , from an euil man to a good , from the worst man to the best : from prophane men , to godly ministers : and as from publique persons ( as magistrates and ministers ) it descendeth visibly , and the example of their euil life is palpably scandalous : so from the people to the magistrate , or minister , it creepeth closely , & ascendeth in more secret and insensible manner , yet in the effect it is too sensible : for it is alwayes seene , that they are something touched with their peoples pollutions : sinne is not onely as a poison spreading from the heart to all parts , from the minister to the people : but as a gangreue , if it begin in the foot , wil without speedy preuention spred priuily to the hart : so sinne shewes it selfe , euen from the people to the ministers : so great cause is there for all men to stop sinne in the beginning , to breake it in the egge , to giue water no passage , no not a little : for let this gangreue beginne at the feete , it will not rest till it be in the heart . for our conuersation wee are heere taught , first , if a minister , by reason of the corruption of his owne nature , and the creeping nature of sinne , is in such danger to be stained with the peoples pollutions , then let all ministers desire , and vse all good meanes to dwell with a people as litle polluted as may be : otherwise let him assure himselfe to be polluted with them , which is both a great discōfort to his owne conscience ( as here it was to the prophet ) and disgrace to his profession : for if it be a dutie of euery good professor of religion , to keepe himselfe vnspotted of the world , then how much more is it the ministers duetie so to doe ? and how foule a staine is it to the honour of his calling , to be polluted in the common pollutions of his people ? it may bee therefore good counsell to all godly ministers in the placing & disposing of themselues , not to enquire onely how good a liuing such and such a place is , how wel seated , how healthfull and beneficiall it will bee , ( which are alas the common & almost the onely questions now adayes ) but principally , to regard what a people they be : and how affected , amongst whome they are to liue : if godly and wel disposed , or at least tractable and gentle , & willing to be taught , thē lesse to regard other incommodities : but if wicked , and prophane , or ( which is worse ) stubborne , froward , and vntractable , then lesse to regard the greatest commodities : & certainly if this point be well considered of , and how bitter it hath beene in the ende , to many who haue not regarded it , it will appeare , that this is the best encouragement or discouragement , the greatest commoditie , or discommoditie , and the best reason , either to win a mā to a place , or to drawe him from it , how good soeuer it be otherwayes : they that neglect this dutie , and are led ( or misled rather ) with carnall and wordly respects , how iust is it vpon thē when they are made to cry in the sorrowe of their soule , w●e is me , i dwell in the midst of a people of polluted lippes . and here such ministers as haue poore liuings , but good people , let them not faint nor bee discouraged , they haue more cause to blesse god , then to be grieued , for doubtlesse they are farre better thē those who haue great liuings , and an euill people . but as for those to whom god hath bene so good , as to bestowe vpon them competent liuings , and a willing and well disposed people , let them thinke themselues double blessed of god , and treble bound to honour god , & to doe good in his church : and if such men goe not before their brethren in al ministerial care and dutie , their fault is aboue al mens , & they make themselues vnworthy of so great mercies . againe , if that a polluted people , pollutes their minister , here is a good warning for al ministers to be wary & choyse of their companie , with whom they will most priuately conuerse : for , as on the one side they may not retire themselues into solitarinesse , nor sequester thēselues from all societie with their people , ( which is rather a cimicall and fantasticall , then any way a religious practise ) : so of all men are they to be most carefull , that they doe not loosely and lauishly bestow themselues on all companies , as too many doe in our church , to the great scandall therof , who care not with whom they conuerse , but all companies , all places , all times , all sportes & recreations , al meetings , all occasions , are one with them : but alas , what maruel , though such men keepe not thēselues vnspotted of the world , but proue too offensiue to their calling : for seeing the best mē cannot liue with the best people , but they shall receiue some contagion from them , how carefully ought ordinary ministers to make difference of men and meetings , times and places , and not diffusedly & carelesly to thrust themselues into all : so doing shall they keepe their calling from much reproach , & preserue themselues from much pollution , which otherwise from their polluted people , they shal be sure to receiue . and here people are to be admonished , not too sharpely to censure their ministers : though hee bee not so sociable with them all , as it may bee many would expect : for it concerns no man to be so warie of his company and his sports , as it doeth the minister : and if they would haue comfort and honour by their minister , let them bee carefull into what recreations & company they draw or desire him : for the more polluted the people are amongst whom he liues , the more carefull must he bee to keepe himself cleare from their pollutions . lastly , here people are taught , not to be too sharpe condemners of those ministers , whose conuersations are not so vnblameable as were to be wished : for as they liue ill , generally the cause is , because they liue amongst an il people . why then should they so much condemne them , for such faults , as wherein themselues haue made them faultie ? i say not , but our church and state , and ministerie , are to censure such men , ( and it were good they did it more ) but it is against all reason the people should do so , wheras themselues are the cause of it : for alas , if this holy prophet was a man of polluted lippes , because hee dwelt with a people of polluted lippes : what maruell then , though ordinary ministers be polluted with the common and vniuersall pollutions of their people : people therefore , are first of all to see that themselues bee well ordered and godly , and then iustly may they complaine , if the liues of their ministers be not agreeable : but otherwise , it is not possible without very special grace of god , but that a minister shal be more or lesse touched with those crimes which are the cōmon faults of his people . and lamentable experience daily lets vs see , that where a people in a town is giuen to drunkennesse , there the minister , is either so for company , or at least too good a fellow : where a people are giuen to contention , there the minister hath too many fuites : where the people be popish , there the minister is too superstitious : where the people bee ignorant , there the minister is no great clarke : where the people are giuen to any great sinne , there the minister generally is not cleare from the same pollution : and it is seene , that the best ministers & most carefull of all , doe complaine bitterly of the pollutions of their people : for that how soeuer it may bee they escape partaking with their sins : yet they alwayes finde , at the least a dulling & decaying of gods graces in themselues , where the people are vntoward and disobedient . if therefore a minister liues with such a people , his case is pittifull and daungerous , for he walkes in the midst of nets and snares , which are layd for him on euery side , and if he escape them ( i meane , if hee keepe himselfe vnspotted , in the midst of a spotted & polluted people ) his care and his conscience is worthy both admiration and imitation , and himselfe is worthy double honour , as being both a zealous minister and a holy man. but he whō god hath blessed with a good and tractable people , and wel affected to the worde , and yet himselfe liueth loosely & scandalously amongst them , a heauy burden and a hard account , lyeth on that minister , and no rebuke is too rough no punishment too great , no censure too sharpe for him . and , if this holy prophet , feare so much the presence of god for his small pollutions , and yet liued amongst so wicked and polluted a people , then what heauinesse and horror , shall bee heaped on his soule , who cares not with how foule pollutions his life be stained , and yet liueth amongst a godly & wel disposed people ? and thus wee haue the first cause of his feare , his owne , and his peoples pollutions . it followeth . and mine eyes hath seene the king , and lord of hostes . the second cause of the prophets feare and astonishment is , he san the lorde , who then appeared in glory vnto him : not that hee sawe the substance of god ( for that is invisible and incomprehensible ) but his glory : nor the fulnesse of his glory , for that cannot be endured , but a glimse of it : nor that with the eies of his body in ordinary manner , but in a vision : wherein how farre the eyes of his body were vsed , neither the prophet expresseth , nor wee can well conceiue . the meaning then is ; in a vision hee sawe such glorie and majestie , as hee knewe there was an extraordinary presence of the lord of hostes , who is the king of glorie , at whose sight , and thought of his presence , instantly his conscience is smitten with feare , for his own infirmities , and the pollutions of his people . wherein let vs first of all obserue the connexion and dependance of these two causes , one vpon another : for as they are both ioyntly the cause of his feare , so one of thē is in a sort the cause of another : he feareth , because of his own and his peoples sinnes , and because he sawe the lord : but why is he afraid to see the lord ? the cause thereof is his owne and their sins , without which he would neuer haue beene affraid , but rather haue gloried to see the lord : but his conscience checking him , for some defect of dutie in his calling , therfore he trembleth at the least glimse of gods glory . here let vs marke the ground of his reason , which is this : that man that is in his sinnes , is not able to stand in the presence of god : this is a generall and certaine truth , & the reasons of it are ; first , the contrarietie betwixt god , and the nature of sinne , it being the onely thing which offends him , & which prouokes his wrath and iust displeasure : therefore as a subiect cannot but be much amazed , if he hap to come into the kings presence , with any thing about him which the king hates , or cannot abide to see : so a man cannot but be extreame astonisht , if hee knowe himselfe to bee in gods presence with his sinnes , which gods soule hateth . secondly , sin makes a man indebted to god : for as the lawe tyeth him first to obedience , so if he sin and faile in that , it bindes him to punishment : and the more a man sinneth , the deeper is he in gods debt . if then in this world , a man willingly indures not the sight of him , in whose debt hee is ; what maruell , though a poore sinner tremble at the presence of god , to whom he hath forfaited soule and all . thirdly , sin is that which prouoketh god to 〈◊〉 : therefore a sinfull man feareth the presence of god , as a traitor the face of the prince , or a malefactor of the judge . for these causes , a wicked man endures not gods presence . now gods presence hath diuers degeees . first , god is present to our coscience , when we thinke of him . 2. he is present , when wee name him , or heare him named or mentioned by others , and these are the surthest off : thirdly , god is neerer vnto vs in the presence of his ordinances , as his word and sacraments , and publike seruice in the congregation : fourthly , there is a most apparant and sensible presence of god , which shall bee at the last iudgement , when all men shall stand before him in his immediat presēce , to receiue their iudgement . now all these presences of god , are hatefull to a wicked man : for the first , a wicked man by his good will neuer thinkes of god , and if sometime a thought of god ( like lightning ) flashes in his minde , presently he quencheth it , as being a most vnwelcome and burdensome thought vnto him : therefore saith dauid ; the wicked is so proud , he careth not for god : neither is god in all his thoughts : nay , god himself is so little thought on , by them , that they will willingly thinke of nothing , that might bring god into their thoughts : as namely , gods great works of his wonderfull iudgements : of whom the same prophet saith , in the same place , thy iudgements are farre aboue , out of his sight . as if hee had said , hee labours to set them farre from the eye of his minde , that hee may neuer haue occasion to thinke of them , nor on god by them . that this is true for his thoughts ' , i haue endeuored thus to proue , by gods owne testimonies , because thoughts cannot be discerned by man. but alas , for the second , that is , for his wordes , that 's too apparant in the sight of all men . for obserue it , and you shall neuer see a wicked man , by his good will haue god in his mouth , ( vnlesse it bee to abuse his name , by swearing or blasphemie ) nor willingly doth he heare any other man talke , or discourse largely of god , or of his greatnesse and his iustice ; but such talke is tedious & combersome vnto him : and if hee cannot breake it off with other discourse , then he sits as mute as a fish , and inwardly either frets with anger , or is tormented with feare . all this is true in faelix the gouernour : who whilst paul discoursed of righteousnesse , temperance , and iudgement to come : the text saith , in the meane time , he trembled . and for the third , we see daily wicked men , endure not gods presence in the church : for nothing is more troublesome vnto thē , then many sermons , often praying , and much receiuing of the sacrament : & therfore they neuer come to the church , nor receiue ofter then the lawe layes vpon them : but further then that , as the psalmist saith ; they neuer call vpon god. but as for the last , that they feare and abhorre aboue all , they wish in their hart it may neuer be . and therfore s. paul makes it a token of a true beleeuer , and a holy man , to loue , and looke for the appearing of iesus christ . whereupon it followeth , that euē so it is a signe of a wicked man , to feare the last iudgement , & to wish it might neuer be : and when it comes indeed , & they see they cannot escape it , what thē do they ? euen cry to the mountaines , fall vpon vs : and to the hils , couer vs , and hide vs : from what ? from the presence of god : so fearefull and so hatefull is gods prsence to a sinfull man. besides these , there is another way , whereby god sheweth his presence : and that is , by extraordinary reuelation of his glory immediately : which was vsual in the old testament , as here to the prophet , but now is not to bee expected . but how terrible that is to the sinfull nature of man , appeares in this place : for if the prophet a most holy man , whose conscience accused him , but of a fewe and small sinnes , yet thus cryes out , amazed & affrighted , at the reuelation of some part of gods glory : alas , how would they be terrified with it , whose consciences are burdened with great and grieuous sinnes , & that without repētance ? thus we see the ground of his reason , how true it is , that a man in his sin , cannot cheerefully come , nor boldly stand in gods presence . the vse of this doctrine : first of all , let vs see the monstrous presumption of such minister as dare venture rashly into the ministery , to tread vpō the holy groūd of god , with vncleane feete ; to handle the holy things of god with vnwashen hands : for what is it to enter into the ministery , but to enter into the chamber of presence of the great king ? and should not a man look about him , afore he come there ? therefore if god rebuked moses , for stepping too hastily towardes the bushe , where his presence is , and saide ; come not too neere , for the place wher thoustādest is holy ground : then how will god rebuke and checke the consciences of such carnall men , as carelesly & carnally rush into the pulpit , and to gods holy table , where god is present , in a farre more excellent manner then hee was in the bush ? and if they bee so to be blamed , who enter into this calling without feare and reuerence , then how much more faulty are they , who beeing ministers , dare venture to preach , or minister the holy sacraments , without holy and priuate preparation , & sanctification of themselues : but rush vpon them , as vpon common & prophane actions ? whereas god is present there , in a most holy and glorious maner : these men sure wil say , the prophet heere was of too nice a conscience : but fearefully and terribly shall god appeare at last vnto such men , as care not how they appeare in his holy presence . secondly , this sheweth the reason of the practise of al christian churches : who vse to pray before the sermon & after : namely , not for decorum onely , & to grace the action , but to sanctifie and to humble our selues , because then we come before gods presence : they therfore doe not thinke reuerently enough of god , and his presence , who doe by their practise in any sort , make way to the contrary . thirdly , we may here learne , the pittifull case of those ministers , who are so presumptuous , as to exercise that holy function , & yet remain 〈◊〉 their sinnes without repentance : what doe these men ? they approach to the burning bush , with their shooes on their feete : that is , into gods presence in their sinnes : what shall come of it in the end ? surely , that burning fire shal consume thē : the least sinne , & smallest negligences affrighted this holy prophet , when he should goe into gods presence : but these men dare come into the sanctuarie of god ; yea , dare take gods word in their mouth 's , and yet hate to bee reformed , and doe cast the glorious word of god behinde their backes , which they preach to others with their mouthes : these men may wonder at this holy prophets nicenes , or else al the world may wonder at their prophanenesse . a little pollution of his lippes , feared him to come into gods presence : but these dare doe it , with eies , eares , lippes , feet , hands , hart ; and all polluted : their eyes polluted , with carelesse looking at all vanities : their eares with hearing : and their lips with speaking , wanton & wicked talk : their feete , with running into wicked company : their hands , with practizing and their harts , with deuising and consenting to all wickednesse . this is the cause , why the labours of such men are almost vnprofitable : because they dare come into gods presence in their sinnes . in many places of our land , ther is by gods blessing much teaching , yet there is little reformation , in the liues of the most : but contrariwise , some fal to atheisme : some to papisme : some into foule sinnes , not to be named amongst ghristians . where is the cause ? surely not in the gospell : nor in our doctrine , nor in the teaching of it ; but one very principall cause is , many ministers come into gods presence , vnsanctified , & in their sins : not caring how loosely they liue , in the face of their people : and therfore god in iustice , thogh he instantly smite not them , with visible vengeance for their presumption : yet he smites the people , with spirituall blindnesse , that they regard not their doctrine , but looke at their liues , and doe rather follow the prophanenesse of the one , then the holinesse of the other . ministers are such , in whome god will be sanctified , therefore because they doe not so , but dishonour him , by cōming into his presence in their sinnes : therefore hee cannot abide them , nor giue any blessing to their labours . all ministers therfore , as they would see any fruite of their ministerie , let them first sanctifie themselues , & clense their hearts by repentance , afore they presume , to stand vp to rebuke sinne in others : else let them not thinke , that their golden wordes shall doe so much good , as their leaden liues shall doe hurt : and they may happe to confirme men , that already are conuerted , but hardly shall any such men , conuert any soules from poperie or prophanesse . and it is a vaine conceite for men to imagine , ther is any force in eloquence , or humane learning , to ouerthrow that sin in others , which ruleth and raigneth in themselues . our church , and all reformed churches , may make vse of this doctrine : for it is the glory of a church to haue their doctrine powerfull , & effectuall for the winning of soules , therfore it cōcerneth them , to take order , as well that their ministers be godly men , as good schollers , & their liues inoffensiue , as wel as their doctrine sound : or else they will find in woful experience , that they pull down as much with the one hand , as they build vp with the other . but most neerely this doctrine toucheth ministers themselues : who must know , their case is most feareful of all mens , if they come into gods presence , in their prophanenesse : for as no man is more honourable , then a learned and holy minister : so none more contemptible in this world , none more miserable for that to come , then he that by his loose & lewde life , doth scandalize his doctrine : and let him assure himselfe , that for his presumption , in rushing into gods presence in his sinnes , he shall in this world , be cast out as vnsauory salt and troden downe of men , with the foot of contempt : and in the world to come , he shall aboue all men cry out , in most extreame torment of conscience , w● is me , that my eyes must see the king and lord of hostes and so because hee would not in this world , come into gods presence in sanctification and holinesse : he shal therefore in feare and horror , be haled into the presence of gods glorie , at the last day : there to receiue the iust sentence of his condemnation . lastly , all painfull and godly ministers may receiue comfort , not to bee discouraged or driuen from gods presence , because of their corruptions or infirmities , for wee see it was the prophets , case : but let them still approach in feare and reuerence , and be so farre from being driuen from their duty , because they being sinfull men , dare not come into gods presence without much feare : as let them contrariwise be assured , that the more they tremble at gods presence here , the lesse shall they feare it at the last day : and when prophane and vngodly men , who in this world feared not to stand in gods presence in their horrible sins , shall cry to the mountaines , fall vpon vs , and hilles couer vs , and hide vs from the presence of god : then such ministers as in this world in feare and trembling , and alwaies in repentance , did approach into gods presence : shall then looke vp , and lift vp their heads , & shall say to the holy angels , & all the powers of heauen , helpe vs , and hasten vs to come into the glorious presence of our god and sauiour . and thus we see the manisold vse of this doctrine to our church and ministerie . secondly , in asmuch as here the prophet in a conscience of his corruptions , feareth and cryeth out at the least apparition of gods glory . the vanitie and false dealing of the church of rome , is here discoured , in whose legēds & stories of their saints , nothing is more common then apparitions from heauen , of saints depa●ted : of glorious angels , of the virgin mary , ( and that so familiarly , as sometime she sang with thē in their cell , kissed some of them , and let them sucke her brests ) . nay , of god himselfe : and especially of our sauiour christ iesus : who they say , appeared ( i knowe not how oft ) to one man : namely , to saint francis : and appeared as he was crucified with his woundes , and imprinted those woundes of his , in francis his body , which they say he bare all his life , and that they bled whensoeuer hee would suffer them , which he alwayes did on good fryday , that hee might be like to christ . thus , &c many more such , may yousee in that fabulous & blasphemous book , of the conformities of s. francis. but for the matter : are apparitions from heauen so ordinary in the popish church ? how then came it to passe , that the greatest and holiest men in the olde testament , were so amezed at the very apparition but of an angell : as wee may see in the whole course of the storie ? some ranne away , and hidde themselues : some couered their faces , some fell flat on the grounde : and the prophets heere cryed out ; woe is mee , i am vndone : my eyes haue seene the king and lorde of hostes . but in the church of rome , looke the stories , that saint or monke is no body that hath not had some apparition : either of the virgin marie , or some of the apostles , or an angel , or christ iesus appearing and talking with them : and yet alas , peter , lames , and iohn , those three great pillars , they were as good as beside themselues at the appearing of a little part of the glorie of christ in his transfiguration . either therefore must it followe that these men haue no sinne in them , which dare and can behold gods glory so easily , and so ordinarily , ( which is impossible ) : or rather which indeed is truth , it appeares that these are but deceitfull fancies and forgeries of their owne deuise , to deceiue the world , and to magnifie themselues before the eyes of the common people : for it is first of all most false , that apparitions are so common as they make them , for if they were , then are they more ordinary in the newe testament then in the olde . for whereas the scripture hath one , their legions haue twenty : & whereas one , namely , saint paul , was once rapt into heauen , they haue 20. that were rapt thither : and as that is false , so is it impossible that any man cloathed with flesh can endure an extraordinary apparition of gods glorie , without extreame amazement , as is plaine herd in the prophet : who i hope was as holy a man , as the holiest monke that euer was . i haue noted this , that young diuines may be occasioned to looke a litle into their fabulous legends , that so they may discouer the false trickes , and iugling castes of that religion : which euill shiftes it needed not , if it were of god. thirdly , the people may here learne ; first , in that gods presence is so glorious and fearefull to mans nature , how mercifully god hath delt with them , in teaching them not by himself , or by his angels from heauē , which they could neuer endure ; but by men , who are like themselues : and how vaine and fond these men are , who would bee taught from heauen , & not by men , who are so full of wants . in the olde testament , when the people receiued the law from gods owne mouth , it is saide , they ran away , and cryed out , why should we die ? if we heare the voyce of god any more wee shall dye : for what flesh euer heard the voice of the liuing god & liued therefore they said to moses : goe thou neare and heare , al that the lord shal say , & declare thou vnto vs ▪ what god saith to thee , & we wilheare it , & doe it . and then saith the text , the lord said i heard the words of this people , they haue said well in al that they haue spoken . and so , from that day forward , god ordinarily taught his church by men like themselues : & we see , that the beginning of it was not in iudgement , but in mercie vnto them . it is therefore the dutie of all men , both to acknowledge this mercy of god , in due thankfulnesse , and withall to remember , when they see infirmities in ministers , that they are but men , and that if they had not the ministery of men , howe hard it would , goe with them : considering , that the least measure of gods owne presence , cannot be endured by any man. 2. inasmuch as gods presence , is so glorious in it self , and fearefull to our nature , al men are taught to prepare themselues by holy prayer , by humisiation , and confession of their sinnes and vnworthinesse , afore they come to gods word or sacraments : for they come at that time into gods presence : they therefore are not to come in their securitie , nor in their ordinarie sinnes vnrepented of , least god strike their consciences , with a sence of his fearefull displeasure : & make them cry out , vpon farre greater cause , then here the propet did . thirdly and lastly , wee learne here the different natures and properties of sinne and holinesse : sinne , euen the least sinne : nay , a very sinfulnes of nature makes a man afraid of gods presence : that sinne vnrepented of doth so , appeares in adam , who as in his integrity , he spoke & conuersed euen in a familiar sort with god : so no sooner had he finned , but he ranne from god , and hid himselfe : & that euen the least sinnes not repented of , doe so also , appeares in this prophet , who beeing a holy man , yet his conscience being priuie to it self of some small omissions or negligēces in his calling , he crieth out , he is vndone , because he seeth the lord of hosts . but contrariwise , the state of perfect holinesse , & the want of all sinne , makes a man bold in gods presence , and rather desirous then afraid to behold gods glory , which shall bee most apparant at the last day : for when the wicked shal desire rather to be couered with the hilles , and ground to dust by the mountaines , then to appeare before the face of god : then shal the godly whose holinesse shal then bee perfect , looke vp and lift vp their heads , because their redemption is so nigh . and iob testifieth of himselfe , that hee knoweth his redeemer liueth , and that hee shall stand before him , & looke vpon him with his eyes . thus as guiltinesse driues a man from the kings presence , but innocency makes him bold before him : so sinfulnesse makes a man auoid gods presence , but holinesse makes him drawe neare vnto god , and to reioyce in his presence . then for a conclusion of this point , let all men heare learne the way to true courage and boldnesse before god : namely , to repent dayly of their sinnes , and labour to growe in true holinesse : wealth nor wit , learning nor authoritie can do this for thee , but onely a good conscience , which must bee made good by grace and by repentance , then shalt thou reioice in gods presēce in this world , and delight , to thinke of god , to speake of god , to pray vnto him , to meete him in his word and sacraments , and at the last day shalt thou stand with confidence before the throne of his glory . hitherto of the feare and astonishment of the prophet , and of the causes thereof . now followeth his consolation . then flewe one of the seraphims , &c. in these two verses is laid downe the second generall point : namely , the consolation of the prophet : concerning which , there are two points in the text : 1. the ground and matter of his consolation , that is the forgiuenesse of his sinnes . 2 diuers circumstances of that consolation . 1 the time . then. 2 the minister by whom it was done : an angell , one of the seraphims . 3 the manner how he did it , speedily , he flewe . 4 the instrument or outward signe a coale from the altar . 5 the outward action or application of it : he touched his lippes . the matter of the consolation is last in order . let vs therefore first speake of the circumstances . the first circumstance , is the time when this prophet was comforted and raised frō his feare . then saith the text : that is , after his feare and astonishment , but not afore . thus dealt god alwaies with all his saints , he bestoweth no graces on thē pertaining to saluation , but after he hath by some meanes or other brought thē to true humiliation in themselues , and to sorrow for their sinnes : humiliation is the preparatiue for grace : for when by sight and sense of their sinnes , and their owne misery by sinne , he hath euen driuen them quite out of themselues , finding nothing in themselues , but cause of feare and astonishment , then powres hee the oyle of grace , and of sweete comfort into their hearts , & refresheth their weary soules with the deawe of his mercy : this point needes no further proofe , for looke into the scriptures , & we shal finde , god neuer called any man to the state of grace , or to any notable worke or function in his church , but hee first humbled them , and then brought them out of al conceit with themselues , and then wrought in them , and by them , his wonderfull workes . the vse of this doctrine , is first of all to teach all men , to esteeme aright of the afflictions that god layeth vpon them in this world : commonly men take them impatiently , & our nature grudgrudgeth against them : but let a christian man consider with himselfe , how god hath alwaies dealt with his children , and he hath cause not to thinke so : for doth god lay some great affliction on thee ? it may be he hath some mighty worke of his grace to worke in thee , or som great work of mercie to bewroght by thee in his church , and hereby prepareth thee for the same . say therefore with the holy prophet ; i helde my tongue ô lord , and spake nothing , because it was thy doing : and what god may intend in his so doing to thee , thou canst not tell : and therefore in silence , and patience possesse thy soule . againe , here is a comfort to all such as are distressed in mind , in sense of their finnes , and sight of gods wrath : their state is not miserable , much lesse desperate , for they are in the high way to grace and fauour . god iustifieth not , but him that repents : god exalts not , but him that is humbled : god comforts not , but him that is distressed : god hath mercie on none , but such as both knowne and feele they want it : and knowe also , that they knowe not where to haue it , but at his hands . happie therefore is that soule , that feeles the waight and burden of sin , for to him wil christ bring most ease and comfort . gods ministers therefore are hereby to comfort distressed consciences , to assure them , that if with this prophet they bee so deepely touched with sight of their sins , and gods iustice , as that they cry , woe is me , i am vndone . then , euē then , are they most capable of comfort , and best prepared to receiue it , as here it sell out to the holy prophet . thirdly , here is the way taught vs how to attaine to any excellēt graces of god , either for our own saluation , or the good of the church , namely to labour for a sencible feeling of the want of them in our selues : for god vseth to bestowe no gifts on any man , but such as do in humilitie & low-linesse , confesse to god , & acknowledge in themselues , the want of them . so the blessed virgin singeth , god filleth the hungry with good things , but the rich hee sendes emptie away : and so the psalmist , god satisfieth the hungry soule , and filleth the emptie soule with goodnesse . so then if thou be rich in thy conceits , god hath not for thee : but if thou be hungry , he is readie to fill thee with good things : and dost thou acknowledge thy soule emptie , then behold treasures of goodnesse , to feede and fill thee : and art thou cast downe with the prophet , and is thy soule emptie of hope , and fraught with feare , then behold , euen then , god and his angels ready to raise thee vp , & to fill thee with consolation . thus much for the time of his consolation : the minister , by whom was , one of the seraphims . the 2. circumstance of his consolation is the minister by whom it was done : an angel . one of the seraphims : that is , an angell of that order so called : out of which we learne ; first , that there are diuers degrees and seuerall orders of angels , though wee knowe not the true distinction thereof : nor thinke it lawful to imagine them to be 9. nor to set them down particularly , as the church of rome doth , who make many of their owne deuises , which they cal traditiōs , of equal authority with the scriptures . secondly , that these holy angels are the glorious guard of god , and doe continually stand about the throne of his glory , & attend his holy wil , both in heauen and in earth . thirdly , that they are also by the merciful appointment of god , the guard of gods children , and ministring spirits sent out , as it were with a commission , for the good of the elect . all these points , because they are plaine in the scripture , and do lesse cōcerne our general scope , which is touching the ministery , i passe them ouer . fourthly , here it is apparāt , that as the ange's are sent out for the helpe & seruice of the elect : so especially of gods ministers , as is plaine in this place , where the prophet being afrighted , a holy angel is ready to giue him comfort : and so ouer the whole course of the prophets : and at this day , their protection , and comfortable assistance , is no lesse present to the godly ministers of the newe testament , though not in such sensible signes , and such visible manner , as in the olde : for if they bee ministring spirits , sent out for the good of them which shall bee saued , howe much more for their good , which shall bee both saued themselues , and saue others also . a doctrine of great comfort , and much good vse to all ministers : who first of all may here learne contentment intheir calling : for howsoeuer no calling hath more crosses , so none againe hath more comfort : and howsoeuer none bee more disgraced by euillmen , yet none is more honoured by the holy angels : and howsoeuer in this world they aboue any calling , are seruāts to all men , yet none hath the seruice & attendance of angels so much as they : for though we haue them not to helpe vs to do the outward actions of our ministery with vs , or for vs , ( as some popish doctors teach , that in their masse , a men is not said to one collect , because the angels say a men to it ) yet doubtlesse they are presēt alwaies , as at all holy exercises and lawfull actions , so especially at the publike seruice of god , performed by the ministers : and beside that , they are witnesses thereto , and of the paines , and diligence , and faithfulnesse of a good minister , they also do minister vnto them oftentimes , bodily strength , and assistance , & many comforts : in their troublesome trauels , which they know not how by any naturall meanes they come vnto them . and as this doctrine doth thus yeeld them contentment against the contempt , so also courage against the danger of this calling . for what though thou hast mightie men of this world against thee , when thou hast angels for thee ? & what though thou fightest against principalities and powers , when thou hast cherubins , and seraphims on thy side ? godly ministers haue many enemies , but if by the eye of faith , they can see as well who are with them , as with the eye of reason who are against them , they will confesse with elisha , there are more with vs , then against vs. the stories of all ages doe affirme , and the cōfortable experience of these daies of ours doth verifie the truth hereof . ministers that liue in places very prophane , or very popish , it is admirable to see how many daungers they haue escaped , and plottes they haue auoided , which by their enemies , ( or rather the enemies of their doctrine ) haue bone laide for their liues : which their deliuerance , and many other comforts in their ministries , whence are they but from gods protection , by the ministry of his angels . afore we leaue this point , two questions may be asked , not amisse briefely to be resolued . first if any aske , whence comes it that angels performe more seruice to good mlnisters then to other men : i answere , the reason is partly from god , partly from the angels : first god hath a principall care of them aboue other men , because they worke his worke aboue all other callings : for their labours immediately cōcerne the good of mens soules : whereas others do first concerne the body , and consequently the soule : therefore , whereas he hath giuen his angels charge ouer all his elect , to keepe them in all their good waies , they haue a speciall charge doubtlesse ouer al godly and faithfull ministers , whose waies are gods in a speciall manner . againe , angels themselues as they willingly performe any seruice to the church , or to any part thereof , so most willingly of all are they imployed for the good of godly ministers , and that for two causes . first , because they are their fellow-labourers , both for that that angels & good ministers are both called gods embassadors , & gods own seruants or officers , in a more peculiar manner then any other calling : & for that their seruice is so like , that their names are common , one to the other . angels being called ministers , and ministers angels , as though they were almost all one . secondly , because the ministers dutie is , to conuert & saue soules , being a worke which ( next to the glorifying of god , and doings his wil ) the angels doe take most delight in aboue any other : for if they be sent out for the good of them which shal be saued , how much more willingly for their good , by whom they are saued , which shal be saued ? & if the angels reioice at the cōuersion of a sinner ▪ surely they much loue him , & desire to doe him good , by whom the sinner is conuerted : and in these respects , that angels and ministers haue the same names : and are both imployed in the same great worke ; namely , doing good to the elect . therefore is it , that the angel calles himselfe s. iohn the euangelists fellow in the reuelation : if then they be fellowes , euē fellow-seruants , & fellow-laborers , in a more special maner then any other , what maruel though the angels be most willingly imployed , in doing any seruice of helpe or comfort to godly ministers . in the second place , if any aske , if it be so , then what duties are ministers to performe to angels , for this their so carefull seruice , & especiall attendance vpon them , aboue other men ? a papast would answere ; ministers must therefore worshippe them , and keepe their fasting , & holy-dayes , and say their seruice , and pray vnto them , as to their keepers and mediators . but alas , cannot the kings messenger or officer be honoured , vnlesse he be set vpon the kings throne ? will nothing serue him , but the crowne and scepter ? so cannot angels be honoured , vnlesse they be made gods , or sauiours , or mediators ? but i answere therefore , wee dare not go so farre , least we remember the seruant so much , that we forget the master : but rather we answere thus : seeing angels are thus seruiceable to gods ministers , it should first of all , teach al men to honour that calling , with all due reuerence : for they cannot but please the angels , in honouring good ministers , whom they esteeme their fellowes . secondly , it should teach all ministers , not to content themselues with the name and title , but to labour to bee good and faithfull . for so doing , they are fellowes to the angels , and it is a disgrace to the angels , when those that are their fellowes are vnfaithfull . and it should further teach them , to adorne their calling with a holy life , for as sinne is that , that grieues the angels , & driues them away , so it is grace and holinesse , which makes them delight in the fellowship of men . and it may also encourage any man , to take paines in that holy calling , wherein hee is sure to haue gods angels , in a speciall manner to attende him , to assist him , to protect him , and to bee a witnesse of his faithfulnesse : and who would not worke cheerefully in that labour , wherein hee hath the angels to bee in a sort fellow-workers with him ? to doe these three duties , is to honour good angels : and that minister that conscionably performeth them , the angels will take themselues sufficiently honoured of that man. and if beside this honour , we would reioyce gods angels , and minister matter of ioy vnto them , then in the fourth place , let all ministers propounde to themselues aboue al things , the conversion of soules , rather then their own praise , or liuing , or pleasing of men , and so endeuour it both in teaching , and all their other courses , that the angels may see it , and bee witnesse of it : for if they reioyce at the conversion of a sinner , ( as christ saith they doe , then those men make them oftest reioyce , which doe most seriously aime at the conversion of sinners . and thus we see , both the seruice of angels to gods ministers , and the duties they are to performe to them in that regard . the due consideration of this point , may raise the world to a better conceit of this calling , and perswade fathers to dedicate their sonnes to it , and stirre vp young students to consecrate themseluest hereto , & turne their studies to that ende : for no man in no calling hath so speciall attendance , and assistance of gods angels , as godly ministers haue : at least , if it worke not this in the world , yet it may yeeld comfort & contentment to all faithfull ministers in their painfull calling . but let vs see how the angel performed his seruice to the prophet : not vnwillingly , not lingeringly , but speedily : so saith the text. he flewe . which is not so to bee vnderstood , as though the angels had wings : for they haue no corporall nor sensible bodyes , but spirituall and insensible substances , the actions whereof are performed with such nimblenesse and agilitie , as can not fall within the compasse of outward sense . but the phrase is vsed for our capacities , to shew how readily and speedily the angel went about to minister comfort to the prophet . for as nothing moueth so quickly to our sense , as doth the creature that flyeth : and as wee say , that man doth flye about his businesse , which doth it quickly and diligently : so here the holy ghost sets downe the willingnesse and quicknesse of the angel , to comfort this holy prophet , and to doe the will of god. where we learne ; first , what excellent seruants of god the holy angels bee , which so readily , willingly , and speedily execute the will of their lord. this must teach all gods seruants to doe the like , and to imitate thē in this excellent obedience : and the rather , because wee pray dayly to god ; thy will be done in earth as it is in heauen . in earth of vs , as it is in heauen of the holy angels : but they doe it most cheerfully , and without all lingring , therefore so ought we . magistrates in their places , and ministers in theirs , and euery man in his function , is to apply this to himselfe , and to bee stirred vp thereby to a cheerfulnesse & quicknesse in their duties : for therein they resemble the blessed angels , & then their deodes accord wity their prayer : but contrariwise , he that doth his dutie vnwillingly , and vnreadly , is like the diuel ; which indeed doth gods will , & yet against his will. and surely vnto such obedience there belongeth no reward . but as god loueth a cheerfull giuer , so doubtlesse loues hee a cheerfull worker . secondly , we see here how great loue angels beare vnto gods children , especially vnto godly ministers , how willingly they are imployed to doe them good . willingnesse and readines to doe good to any man , must needes come from loue : and yet alas all men , euen the best , and all ministers , euen the best , are creatures farre inferior to the angels . here magistrates & ministers , must learne to be farre from contempt of their inferiours : and to doe their duties of ruling and teaching carefully , though the people bee farre their infriors : it is the nature of loue , to make any man doe seruice most willingly , to him that hee loues , though he be farre meaner then himselfe . if therefore princes loue their subiects , they will not spare any care , cost , nor paines , nay they will reioyce to doe them good , and they will labour to bee like the angels , who are farre greater then men , as they are then their subiects . and if ministers loue their people , they will forget their owne dignitie , which oft-times they might stand vpon , and will make themselues euen seruants to all , that they may winne some . and seeing angels doe flie so fast to giue helpe and comfort to good ministers : this must teach them further . first , euery one to labour to bee a good minister , for then are they sure of the loue of angels , and then most willingly doe the angels any seruice to them . againe , let it teach them to flye as fast to the discharge of their duties to gods church , as the angels flye to doe them seruice , so shal god angels thinke their diligence and carefull seruice well bestowed vpon them . lastly , this diligence of the angels , & their willingnesse , proceeding from loue , must stirre vp al christians , to performe all duties of godlinesse to god , & of loue vnto his church , with alacritie and cheerfulnesse . so doe gods angels ; we looke to be like the angels in glory , in the world to come : then bee like the angels in diligence , loue and faithfulnes in this world . the wise man saith , hee that is slothfull in his businesse is good for nothing : but the diligent man shall stand before the king. and surely , hee that is willing & diligent in the duties of christianitie , shall stand before the king of kings in heauen . and let this suffice for the angels seruice , and his diligence in his seruice . now let vs see what instrument the angel vsed . a coale from the altar . the fourth circumstance of this consolation , is the instrument which it pleased god , the angel should vse to minister comfort to the prophet , a strange instrument for so great a work : a coale of fire . here let humane reason hide it selfe , and wordly wisedome bee confounded , to see the wonderfull works of the lord : god could haue healed the prophets infirmities , and giuen him comfort against his feare & courage in his calling , without meanes , but hee will vse meanes : and what ? a weake meanes : nay , a meanes that seemes contrary : a coale of fire must touch his lippes : that which in all reason would haue made him speake worse , by gods appointment and the power of his word , shall make him speake better . out of which practise of god , we learn many points . first , see how god magnifieth meanes : hee can worke without them , and so hee did in the creation , giuing light to the worlde , diuers dayes before there was sunne : but since the order of nature was established , hee generally vseth meanes , not onely in his ordinary , but euen in his miraculous actions : and though he vse not alwayes the ordinary and direct meanes : yet meanes he generally vseth , though they seeme contrary : as heere in this place ; and the same wil be found true in almost al the miracles , both of the old and new testament . this therefore commends vnto all men , the vse of such good meanes , as gods prouidence hath ordained of any duties , or effecting of any thing , that doth belong vnto vs to doe : and not to depend vpon immediate helpes from heauen , as many fonde and fantasticall men doe , who are therfore oftentimes iustly forsaken of god , and left destitute of all helpe ; and so exposed to shame and reproach . secondly , see here the mighty power of gods ordinance , how it appeareth in weakenesse : such are all his great workes . in the creation , hee brought light out of darknesse . in our redemption , hee brought vs life out of death . in our conuersions , he workes vpon vs by his word , & by it hee drawes vs to him , which in al reason would driue vs from him : and by it confounds the wisedome of the worlde , which is starke foolishnesse to the wisedome of the world . and so here , hee cleanseth the prophet by a coale of fire : which would rather defile him , and seasoneth his mouth with it , which in reason should haue burned him : so great , so admirable , and so powerfull are the ordinances of god , though they seeme so contrary , or so weake in themselues , or in their meanes . let this teach all men not to contemne the sacraments , though the outward elements , bread , wine , and water , be weake and common , and dead creatures in themselues : nor the ministerie of the word , though it be exercised by a weake man , mortall & miserable as others are : for that god , which can season the prophets mouth , and clense his heart by a coale of fire , no maruell though hee worke vppon the consciences of men , by his word and sacraments . and againe , when we see grace and holinesse conueyed into mens hearts by the word and sacraments ; let vs learne , not to ascribe it to the dignitie , either of the minister , or the elements , but to the supreme power of the mightie god , who can purge the prophet , by a coale from the altar . neither is it altogether without mysterie , that god here sanctifieth the prophet , by touching his lippes with a fierie coale : for it signifieth , that the apt & sufficient teacher , must haue a fierie tongue , and to that same purpose , the holy ghost came downe vppon the apostles in fierie toongs , & it may be that the one is a tipe of the other . certaine it is , that they both teach vs thus much , that all true and able ministers , must pray and endeuour to haue a tongue full of power and force , euen like fire , to eate vp the sinnes and corruptions of the worlde . for though it be a worthy gift of god to speake mildly , and moderately , so that his speech shal fall like deawe vpon the grasse : yet it is the firerie tongue that beates downe sinne , and workes sound grace in the heart : it may be there are some , which neede the fierie tongue . this shewes apparantly , that those ministers neuer had their lips touched with a coale frō gods altar : that is , their soules with a coale from gods altar : that is , their consciences neuer touched , nor their soules seasoned with the sanctifying grace of gods spirit , which sit still and see great and grieuous staines in a church , and corruptions in a state , and can bee content neuer to reproue them , as though ministers were perswaders onely , and not reprouers . but when this comes to be wayed in the ballance of a good conscience , it will bee found , that not the pleasing tongue , but the fierie tongue , is the principall grace of a good minister . but to goe further : whence came this coale ? taken from the altar . this coale of fire was taken by the angel from the altar of god , where was a fire which neuer went out , and this fire was that , that came from heauen : sent downe by god at the dedication of the temple by salomon . and this fire kindled by god neuer went out : for no man could kindle the like , but all other was counted strange fire ; as nadab and abihu , tryed in wofull experience , when they would needes offer with in . now the prophet must be cleansed with the fire which came from heauen : teaching vs , that the minister must haue his fierie tongue frō the holy ghost . as the apostles were said to bee baptized with the holy ghost and with fire : a fierie tongue , is a speciall ornament of a minister , but that fire must come from heauen : that is , his zeale must be a godly and heauenly zeale ; but hee that hath a rayling , lying , a slanderous , a malicious , or a contentious tongue , hee hath a fierie tongue indeed . but this is kindled of the sire of hell , as s. iames saith ; the vnbridled tongue is a world of wickednes , and defileth the whole body , setteth on fire the whole course of nature , and is set on fire in hell . so then , a spitefull and malicious tongue wee see , is a fierie tongue , but that fire is taken from hell , and not from gods altar . and hee that stands vp to preach with this tongue , god will neuer suffer any great worke to be done by him in his church , though his tongue be neuer so fierie , and his speech neuer so powerfull . as therefore ministers must abhorre the flattering and pleasing tongue , and must haue a fierie tongue : so on the other side , this fire must bee from gods altar : that is , the fire of their zeale must bee kindled by gods spirit , and not by the spirit of discord and dissention . ambitious humors , turbulent & proud humours , new opinions , priuate quarrels , all these , nor none of these , are for the pulpit . these may make a man fierie tongued , but this fire , was neuer taken from gods altar , as the prophets was : this fierie tongue neuer came from heauen , as the apostles did . it followeth . and touched my lippes . this fifth and last circumstance , is the application of the remedie . the coale which is the medicine , is applyed by this angel to his lips , that is , to that part which was polluted : and as he formerly complained of the pollution of his lips , so the medicine is applyed to his lippes : here the angell , which in this case is made gods minister , doth teach all gods ministers , a great point of wisedome , in heauenly diuinitie , namely , to apply their doctrine to their audience , in such manner , as the circumstances of place , times , or persons do require : some ministers come to an ignorant and vnhumbled people , and teach them the gospell , which neuer knewe the lawe : here the firy coale is vsed , but the lips are not touched , that is , good doctrine taught , but not well applyed : for that the lawe should first be laid to their consciences , others beate all vpon the lawe , when it may be their hearers are a people sufficiently cast downe , and haue more need to be raised vp with the sweet comforts of the gospell : others vse to laye open the nakednes of the court in the country , and to reproue the faults of princes and great magistrates before the cōmon people , who haue more need of the catechisme : others bring the catechisme or points of ordinarie instruction into the court , where the duties of kings and councellors should be taught in all plainnesse and sinceritie : others bring their new opinions or controuersall points vnto popular audiences , which indeede are fit for the schools : other busie themselues about ceremonies , when the substance is in daunger to be lost : all these ( haue it may be ) the coale of fire , but it is misapplyed , and not applyed to the polluted lips . let all ministers therefore learne this point of wisdome of the angell , to apply the medicines of their doctrine to the times , persons , and places , which are infected , so shal they be sure not to take paines in vaine . and thus much of the circumstances of his consolation . it followeth in the text . loe thy iniquitie shall be taken away , and thy sinnes shall be purged . after the circumstances , followeth the ground and matter of his consolation , and that is the forgiuenesse of his sinnes ; where first let vs marke how it and the instrument are annexed together : loe saith the angel , this coale ha●h touched tay lippes , and thy iniquities shall bee forgiuen , and thy sinnes purged : as though hee had bene clensed by the coale : where we may note , how greatly god magnifieth the meanes which himself ordaineth , euen true remission and saluation to the right and holy vsing of them , though it come not from them , but from his own mercy , and power of his ordinance . it is therefore no maruell though god sanctifieth the childe by the ministery of water in baptisme , and feede our soules in the lords supper , by feeding our bodies with bread and wine : and no maruell though the carelesse neglect of either of them , be damnation to him that despiseth them : seeing they are gods instruments , ordained by him to conuey his grace vnto vs : and yet for all this , wee are to knowe , that remission or saluation , is no more tyed to the very elements , or the actions , then here the prophets forgiuenesse is to the coale of fire . but the maine point is , that for the prophets consolation , the angell tells him his iniquities shall bee taken away , and his sinnes purged , as thereby he had said thy sins were the cause of thy feare , therefore that thy feare may be taken away , thy sinnes shall be forgiuen . where we learne , that as few comes by sinne , so all true comfort comes from the forgiuenesse of sinnes : this is that , that onely pacifieth the conscience , and satisfieth the soule : when dauid had sinned against the lord in his two great sinnes , and thereby prouoked gods wrath against him , and wounded his owne conscience , if the prophet had told him hee had made him king of 10 kingdomes more , he had not so reioyced his heart , as when he told him , after his repentance , thy sinnes are forgiuen thee , thou shalt not dye : so when this prophet was extreamely affrighted at gods presēce , because of some sinnes and negligences in his calling it had bene no comfort to his poore soule , to haue bene told , thou shalt haue a more eloquent tongue , and a more powerful speech , thou shalt haue better accesse to the court & audience before the king : all these , and all such like , would haue beene no better then guided poyson vnto him , being in this case : but the happy answere that refresheth his wearie soule more then all the world , was this , loe thy iniquities are forgiuen and thy sinnes purged . all faithfull ministers must heere learne the true way of comforting troubled and distressed consciēces , namely , first to drawe him vnto a sight of some particular sinnes , then to summon him into gods presence , and there to arraigne him for those sinnes , vntill the view of the foulnesse of his sinnes , and the glory of gods iustice , haue sufficiently humbled him , and then to labour to perswade his conscience vppon good groundes of the pardon of those sinnes by christ iesus , this is the way that god vsed and deuised , this is the sure way , that cannot faile . some thinke that all trouble of mind is nothing but melancholy and therefore thinke nothing needes but physicke and outward comforts : but he that considers in what case the prophet heere was , or dauid when hee made the 6. the 32. or the 51. psalmes , will be of another mind , and will finde that nothing can properly trouble the mind but sinne : therefore as the wise physitian in his cure first searcheth out the cause , and then endeuours to take it away : so the good physitian of the soule , must first of all search into the cause of his sicknesse , that is his sins , and must take them away : which if they doe not , then al their labour is lost : for al the companie , musicke , recreation , wine , diet , nay all worldly comforts & delights , if it were the aduancement to a kingdom , cannot so much comfort the distressed soule of a sinner , as this voice of a minister spoken from god vpon good grounds ; thy sinnes are forgiuen thee . now to lay downe what bee those true and good groundes , whereupon a minister may safely and comfortably pronounce pardon of sins to a sinner , belongs properly to another place . in the next place ; let vs heere obserue how the lord afore he renued the prophets commission , or send him to preach to the people , first humbles him for his sinnes , and then vppon his repentance , giues him pardon : teaching vs , that no minister is well qualified to the holy duties of the ministerie , vnlesse hee haue truly repented of his sins , and haue obtained pardon and mercie in the messias . ministers labour for qualifications , but the true minister of god will labour for this qualification aboue all other : for doubtlesse hee shall pronounce most powerfully the pardon of sinnes to others , to whose conscience god hath pronounced pardon of his owne . in the last place , let vs obserue how the prophet being to be comforted before hee goe this newe embassage , the lord is so carefull for him , that rather then he be not comforted ( if there be no man to do it ) , an angel shal be sēt to be his comforter , & ( if ther be not another prophet to doe it ) an angell shall pronounce vnto him the pardon of his sins . let this be an encouragement for all pastors and ministers of gods church , to labour painfully & faithfully in their places , for the goodnesse of the lord will neuer faile them , nor shall they want comfort , when euer they stand in neede thereof . yea rather shall angels from heauen be their helpes and comforters , then faithfull ministers shall be left destitute . hitherto of the second generall points : namely , of the prophets consolation . the third and last generall point is , the renouatiou of the prophets commission , in the eight , & part of the ninth verses , and it containeth 3. parts , 1. a question or inquirie made by god ; when shall i send , and who shall goe for vs ? 2 the answere of the prophet : here am i , send me . 3 the commission renued vnto him : the lord said , goe and speake vnto this people . the first part , is a question made by god , by way of proclamation , wherein he enquireth who shall goe preach vnto this people . also , i heard the voice of the lord saying , whom shall i send ? and who shall gae for vs ? in which proclamation , and inquirie of the lord , we are not to imagine that the lord , was either vnprouided of such as should execute his will , or knewe not who were able , or who were willing to goe preach his word : for as the apostle saith , in the matter of election ; the lord knoweth whr are his : so much more in particular vocations . the lord knoweth who are his , and neede not to aske whom shall i send , or who shall goe ? but then it may be demanded , why the lorde saith so ? i answere , not for his owne sake , but for ours : whom hereby he would instruct , in diuers points of holy doctrine . first , hereby he would giue vs to vnderstand , how hard a thing it is , to finde an able and godly minister , for if there were not a great scarcitie of such men , the lorde needed not aske this question . but some will obiect against this , that there are in many christian churches so many ministers , as they cannot all bee maintained , but some goe vp and downe vndisposed , and vnprouided for . i answere , this is too true in all ages : there were wandering leuits in the olde testament , which went vp and downe and offered their seruice , and serued for 10. shekels of siluer , and a sute of apparell , and meate and drinke : but this calamitie was vpon the church of the iewes , ( neuer but then , ) when there was no king in israel , and euery one did that which was good in his owne eyes . if therefore there bee any in our church , and in christian nations , which goe vp and downe , and offer their seruice at such rates , it is much more miserable , seeing now there are kings in israel : and therefore it is no reason that euerie man rob the church , as it shal please his couetous minde . but ceasing to enquire whether this be so or no : and if it bee so , leauing the reformation thereof to those churches and states whom it may concerne : i answere , for the matter in hand , that this may be so , and yet the lorde may complaine as heere hee doth ; whom shall i send ? for the lord meane●h not such as beare the name of leuits or priestes in the olde , or of ministers in the new testament ( for there were alwaies inow of them : who , some for preferment sake , some for their ease , and some for a refuge how to liue ; are willing to enter that function , and accordingly in that calling , seee not the lord , but themselues , and their owne ends ) . but heere the lorde enquireth for such men , as first , purely doe seeke and vndertake that function , therein to honour god , and to gather his church , and then in all their labours and ministeriall duties , truly and faithfully endeuour to the same ends ; preaching gods word , and as gods word , diligently reprouing , exhorting , and admonishing , and shining before their people in good workes : for such men , it is no maruell though the lorde light a candle at no one day , and make open proclamation to seeke for them , saying ; whom shall i send ? for , such a man is as iob saith , one of a thousand : for some wat ability to discharge their duties , as s. paul saith , who are sufficient for those things ? and some want willingnesse to vndertake the labour , as god here complaineth ; who shall goe for vs ? now to make vse of this doctrine to our church . it were to be wished , that in these daies , & for our christian churches , the lord had not as great cause to cry out in the want of able , faithfull , and godly ministers , whom shall i send , and who shall goe for vs ? but alas , this want is too apparant , and this blemish is too notorious , and it is a worke worthy the labour of kings and princes to reforme it : and is a kings euil ; not to be healed but by the power of a king : for as long as there are so fewe and meane preferments for painefull ministers , there will neuer want abundance of such ministers as doe want either conscience or abilitie to discharge their duties . in the meane time , till god put into the hearts of parliaments , and princes , to locke to this great and needfull worke ; let vs ministers learne our duties : and first , wee who are in the vniuersities , are here admonished to look to our selues . by gods blessing we are many , and daily growe more and more : let vs therefore so furnish our selues , as that when god or his church shall say , who shall goe for vs , and whom shall i send ? then he may find many amongst vs , whō he may send to that great worke of the minisierie : & let vs feare to be such , as thar god may affirme of vs , as in the daies of iob , that he cannot finde one of a thousand . secondly , all ministers learne here , not to content themselues with the name and title of ministers , but labour for the substantiall ornaments thereof , nor to be willing to take the honour and liuings , and to refuse the burden and duties of the ministerie . for else let them knowe , god hath no neede of them : for had the lorde pleased or contented himself with such kinde of men , as seeke to bee ministers for themselues , and not for his sake : or beeing ministers , doe feede themselues , and not their flocke : or preach themselues , and not christ : then had he not needed to haue made this proclamation , for ages haue yeelded store of such . but contrariwise , hee that is painfull and faithfull in this function , let him knowe , that god and his church hath neede of him . lastly , heere the romish cleargie are iustly to bee taxed , whose number is infinite : but it is lamentable to see howe fewe among them be such as the lord heere seeketh for . their orders of regulars are exceeding many , beside all their secular priests , and it is almost incredible , how many thousands there bee of dominicans or franciscans , or in some one of their orders : and yet amongst the many millions of their monkes , there is scarce to bee found one of many , who for his learning & other gifts , is fit to be sent to the worke of god : nay , their ignorance was palpable and ridiculous to the world , vntill of late being by luther , and others of our church , made ashamed thereof , they haue laboured ( especially the iesuites ) to become learned . how foule a thing is it that amongst so many , the lord should haue cause to complaine ; whom shall wee send ? the iesuits indeed , many of them are learned , but for other qualities , they are fitter to be plotters , & practisers in statematters , spies or intelligencers , reconcilers , seducers , and subuerters , then ministers : and fitter to be instruments of pollicie to euil kings , then ministers of the gospel vnto god. but take away them , and some fewe selected monkes ( and those but fewe out of many thousands ) & then euen for learning also god may cry , and call & proclaime in their monasteries ; whom shal i send ? and if it be a shame and miserie to a church to want such as god may send , or to haue but a fewe , then the romish church is shamelesse , which shames not to haue so many , and yet amongst them all , whom god may send , almost none . in the next place . by this inquirie , and question made by god , whom shall i send , and who shall goe for vs ? the lord would teach vs , that no man is to vndertake this function , vnlesse god call and send him : therefore heere are condemned , the prophane fancies of the anabaptists , and all like them , who thinke that any man vppon a priuate motion , may steppe foorth and vndertake the duties of a prophet , to preach and expound , &c. oh , but say they , these motions are from gods spirit : surely they can say litle for themselues , who cannot say so much : but that cannot serue their turne : for if we say , contrariwise nay , but they are from the diuel , or at the least from your owne vanitie and pride , how can they disproue it ? againe , might not the prophet haue alledged that with a better pretence and colour then they ? yet he stayeth till god heere call him : euen so all good ministers are to stay gods calling . if any aske , how he shal know when gods calles him ? i answere , god calleth ordinarily by his church , her voyce is his : therefore whensoeuer the church of god , saith vnto thee , thou shalt bee sent , and ●●ou shalt goe for vs , euen then doth the lorde call vs out to this holy function . thirdly , let vs obserue how the lord saith : who shal ( i ) send ? & who shal goe for ( vs ) ? some interpreters gather out of this chapter , an argument for the trinitie of persons ; as namely , out of the 3. verse , where the angels sing ; holy , holy , holy , lord god , &c. but it is not sound enough to ouerthrowe our stubborne enemies the iewes and therfore it seemes those diuines are of a sounder and wiser iudgement : who seeing we haue other places pregnant and plaine enough , therefore thinke it no good discretiō to vrge this or any such place which may probably admit another interpretation , least that the iewes finding the weaknes of the argument , doe iudge al our proofes to be as weak , and so take occasion to persist the rather in their blindnesse , by that which wee brought to haue conuerted them . and as for that song of the angels in the third verse , where they ascribe holinesse to the lord 3. times : that thei● repetition signifieth nothing else , but the continuall ioy and delight which the holy angels take in praising of god , who cannot satisfie thēselues in honouring his name : teaching vs in their example , neuer to bee weary of praysing god by prayers and holy hymnes , and of honouring him in our liues and callings . but to proue out of the words ; holy , holy , holy , the three persons in trinitie , seemes to bee no fit nor sound collection . rather in my opinion , wee may safely collect and conclude out of these wordes ( i and vs ) that there are more persons in the trinitie then one : for first , god the father , or the whole deitie saith : whom shall i send ? and then changing the number , hee saith : who shall goe for v● ? for howsoeuer god may imploy in the word vs , that he that is sent to preach , is sent as well for the good of the church , as for his owne glory , yet can it not bee denyed , but that the plurall number heere , and else where , ascribed to the deitie , must needs argue a certaine pluralitie of persons in that deitie : as in genesis it is written , that god said , let vs make man : and here , who shall goe for vs ? out of the euidence of which places , seeing the enemies of this doctrine must needes grant a pluralitie , namely , that there are more then one : then wee shal sufficiently proue out of other places , and by other argnments , that there are three . in the last place , let vs marke what god saith : whom shall i send , & who shal goe for vs ? god sends a minister to preach and he goeth for god. then behold here , what is the trade and profession of a minister , hee is the seruaunt of god. so saith god here , he goeth for me : and so saith the apostle of himself & al other good ministers , that they are gods labourers . and in another place , the angel of god appeared , whose i am , and whom i serue . but if any man thinke that either god speaketh too fauourably of them , or s. paul too partially of themselues , then let the diuell himselfe bee iudge in this case , who plainly & freely confesseth ) though he did it not in loue to the truth or them ) . these men are the seruants of the most high god , which teach vnto vs the way of saluation . let therefore either god be beleeued , who is for them , or the diuell who is against them . but what kinde of seruantes are they ? what place or office haue they ? they are his messengers or ambassadors , this is their profession , and their place . now then for the vse hereof , if they be gods seruants , then are they not their owne maisters , they haue a maister , euen god , whose they are , and for whom , and from whom they come : they may not therefore please thēselues , nor serue their own pleasures , nor seeke the satisfying of their owne carnall lustes , either in matter of pleasure , credite , or profite : if they doe , then wil he call thē to a heauie account , whose seruants they are . againe , if they bee gods seruants , then let them doe their seruice to god , and expect their reward from god : some ministers wil expect the reward , and honour of gods seruants , but will doe no seruice : that beseemes not seruants : let such men remember for whom they come , euen from that god , who as he can giue reward , so hee will expect seruice . and as for such men as painfully do their seruice , but are not regarded , nor rewarded of men as they deserue , let them bee content & continue in their faithfulnesse , for they are gods embassadors : & we know embassadors may haue gifts giuen them , of those to whom they are sent : but they expect their maintenance from the kings their owne maisters : so the maintenance which the world should giue ministers , is like gifts giuen to embassadors : if it come , it is no more then they deserue . if it come not , yet will faithfull ministers doe their dutie , and expect their payment from their king and maister god , whose they are , and whom they serue . thirdly , if they bee gods embassadors , sent by him , and come from and for him , then let all such as either condemne , or any way iniury them , bee assured , that as god is mighty & powerfull , so he will mightily reuenge it . there was neuer king so poore or weake , but thought himselfe strong inough to reuenge any wrong offered to his embassador . and shall god suffer so foule a wickednesse to lye vnpunished ? nay , they and their posterities shall smart for it : let ahab , and iezabel , and iulian , say it be not so : and all ages or stories , shew the cōtrary if they can , that euer any contemner and abuser of godly ministers , escaped the visible vengeance of gods reuenging hands on him or his . fourthly , seeing they are gods messengers & seruants , they must not be the seruants of men , to please , or flatter , or satisfie humours , this is not for them that are gods seruants : they therefore that will bee slaues to the persons , and pleasures , and humours of men , they forget that they are gods seruants , and came for him : yea , they must not endeuour the pleasing of themselues , nor the bringing of their owne purposes to passe , but in euery motion , either made to them by others , or suggested from their owne hearts , they must forth-with call to minde , who sent me hither , & for whom am i come ? euen from & for god : therefore they are to yeeld to nothing , nor ayme at any thing , but which may be both to the will , and for the glory of him that sent them . and if the great men of this world , doe thinke it wrong that any man should command their seruant against their will , or expect any seruice from them against their owne honour : then let them thinke it reason that gods ministers should not bee commanded any thing contrary to gods will , or against his honour . and further , if ministers bee gods seruants , then let them regard their maisters glorie , and be ashamed to doe any thing , either in their doctrine or liues , which may dishonour him : that seruant is vnworthy of a good maister , who seekes not his maisters credite in all his courses . lastly , if they be gods embassadors , then must they not deliuer their owne fancies , or inuentions , but that message they receiued : and as they receiued it , so must they deliuer it . and if they do their duties faithfully , this doctrine is comfortable to them , they may take paines , with ioy they haue a maister wil reward them : they may speake freely , ( so it be with discretion ) they haue a master will make it good : they may stand boldly in the face of their enemies , they haue a maister wil defend them . and euery faithfull minister may say to himselfe , i will doe my dutie , and deliuer my embassage . he whom i serue ▪ and whose i am he who sent me and for whom i come , will beare me out . and thus much of the inquirie which god makes , and the manner of it . now let vs see the answere which the prophet makes , in these words . then i said , here am i : send me . the prophet after hee was comforted by god , and had his sinnes forgiuen , then answereth ; heere am i , send me . first , marke heere , what a great change is wrought on the suddaine : he who a little afore , feared and shrunke at the least appearance of gods glorie : now stands forth boldly , as soone as he is called , and answereth : heere am i , send me . so great a matter is it for a minister to haue his sinnes forgiuen , and to feele the fauour of god to his soule and conscience . here therefore wee haue an answere to two great questions , often mooued in the worlde . first , many would haue quietnesse of minde , and peace of conscience , and cannot attaine vnto it ; if they aske how they might , to them i answere ; here is the way , seeke it not in wordly wealth , carnal pleasures , nor humane learning , in companie nor recreations : but seeke it in the fauour of god , and pardon of thy sinnes , and thou shalt not misse of it . thus shalt thou haue comfort in thy owne conscience , courage before men , and boldnesse toward god. secondly , many students in diuinitie , would gladly be ministers and doe much honour to the calling : but they finde a feare and shrinking in themselues , and thereby an vnwillingnesse to venter vpon it . if they aske , how they may amend this : i answere , or rather the example of his prophet answereth for me ) ; let that man set himselfe in gods presence , enter into himselfe , search his conscience , finde out his sins , confesse and bewaile them to god , craue pardon in christes blood , & grace to leaue them , & cease not till he heare the voyce of gods spirit sounding in his conscience : thy sinnes are forgiuen thee . then when god shal aske whom shall i send , thou wilt answere readily , and with ioy , heere am i , send me . and againe , many are driuen from this calling , to beholde the contempt and reproach , and daungers which belong vnto it . but let those men marke heere the phrase of this holy prophet , when god asked , whom shall i send ? hee might haue answered : lorde , i would goe , but such disgraces and discouragements doe accompanie this function , as i desire to bee excused : but hee casting aside all such conceits , answereth peremptorily , here am i , send mee . how came this to passe , for certainly the prophet was as sensible of these wrongs as any of vs all , for he was nobly borne and brought vp , & was of the blood royal : surely , because he saw he was in gods fauour , he had him and his commission on his side , & he held this for a sure ground : if god bee on my side , who can be against me ? therefore doubtlesse , those men who are driuen backe by these discouragements , were neuer setled in assurance that their sinnes were forgiuen : nor satisfied sufficiently , that god is on the side of all good ministers , and that their calling as it hath his authoritie from god , so likewise , allowance , blessing , assisstance , and defence of god aboue any other calling : for if they were , they would scorne the scorne , and contemne the contempt of the prophane world , and with much courage and comfort set their hand to gods plough , and say with the prophet ; here i am , send me . secondly , let vs obserue , how the prophet when god askes the question , sends him not to others , nor commends others to that seruice , as is to be thought hee might haue done many in the churches of the iewes , but offers himselfe , here am i. it controlles the carnall courses of many amongst vs in the vniuersities , who thinke it sufficient to liue there , and send out other men , and giue testimonies and letters of commendations to other men , but themselues stirre not , when question is made ; who shall goe to such a place ? or who shall be sent to such a parish ? they say not , here am i , but either it is too little a liuing , or too great a charge , or ill seated , or some fault it hath , that they will not be sent to it : but will answere god and his church , there is such a man , and giue him letters of testimonie , or commendation , and so all is well : but for themslues , they liue too sweete and easie liues , willingly to vndertake the contempt and burthen of the ministerie . let such men therefore learne , when god & his church giue them a calling , to answere with the prophet : here am i , send me . and let all such as are students of diuinitie in the vniuersities , marke here the prophets answere , not , i will bee ready , but here i am : why takes hee no longer time ? because hee was now sufficiently qualified . where let them learne , not to linger and lye rotting too long in their specidatiue courses : but when they are competently furnished with learning , and other qualities befitting that calling : let them shew themselues willing and ready to yeeld their seruice to the church , when they shall be called . for as an apple may as well hang too long on the tree , as bee puld too soone , and both make it vnfit for vse : so many men as well stay too long , as goe out too soone : and both wayes are made vnprofitable , or at least lesse profitable in the church . and to conclude this second point ; it is not vnworthy to be noted , that the prophet saith not , here i am : and i runne on my owne head , but , send me . hee willes the lord to send him : then where are they who dare bragge of their priuate motions , and will runne when they are not sent ? the prophet might haue said : oh , now i feele a motion from the spirit , therefore i will goe and preach : but he stayeth til he be sent in expresse termes : let no man therfore presume to presse into this function , till hee bee fully resolued in his conscience , that god and his church hath said vnto him , goe . and though a man be neuer so well qualified with all maner of sufficiency , yet let him sit still and stay gods leisure , and let him say , heere i am , send me : and so rest contented vntill hee bee sent . if any man say it is vnfit that a man should say so of himselfe , i answere , let him not say so in words , but in deeds : let him therfore make proofe of himselfe , and giue the church tryall of his gifts . vpon which experience of his gifts , if he be found sufficient , that practise of his is all one , and much more then if hee had saide , here i am , send me . thus wee see the prophet would not stirre til he were sent , and therefore in the next word he is bid to goe . and he said , goe and speake vnto this people . here is the third and last point , namely , the essentiall words of his commission . wherin , ( after god had sought for one to goe , and the prophet had presented himselfe , and offered his seruice ) god both giues him leaue to goe , and further doth furnish him with authoritie , both to goe and speake . wherein the principall point is , that the authoritie of the prophets calling , is 〈◊〉 from god him●else , in plaine and e●ide at words ; goe and speake : and till then the prophet went not . so in the new testament , the apostles went not into the world to preach , till they had their commission : goe and teach all nations ▪ and after them saint paul 〈◊〉 hot till it was said vnto him , ar●se and goe . in all which is discouered and condemned the pride and presumption of those who dare run on their own heads , and will not stay till the lord say vnto them : goe , and speake . these men are bolder , then either the extraordinarie prophets of the olde testament , or the apostles , which are the extraordinary ministers of the new : who alwaies had their warrant with the when they went. and if any man aske why is it necessarie they should haue so ; i answere , the reasons are many . first , all prophets and ministers , are gods deputies and commissioners , it is therfore reason that they haue authoritie from their lord and maister . secondly , their wordes nor deedes beare no credit , nor haue any power in them , vnlesse they be spoken by vertue of a commission : nor haue their labours any blessing , vnlesse god giue it . thirdly , these persons haue no protection , nor safetie ▪ vnlesse they bee gods embassadors : and how are they so , vnlesse they be called and sent by god , and haue authoritie giuen of god ? for these causes , no man is to thrust himselfe into the ministerie , without a calling from god , and therefore no maruell , though those men who will bee chusers , and callers of themselues , and run when they are not sent , bee in their persons , subiect to all daungers : because they are out of gods protection , & their labours without profit , because no blessing , nor promise of god was giuē vnto them : for god may iustly say vnto them : let him that sent you , protect your persons : let him that sent you , blesse your labours . but it will then be demaunded , how may i know if god bid me goe ? for god speakes not now from heauen as in old time , and as to this prophet : i answere , it is true , we are to looke for no such visiions , nor apparitions from heauen , for ordinarily there are none such , and the popish church doth but deceiue themselues , and cozen the world , who tell vs of so many apparitions that happen to their monkes and fryers : for now ordinarily , god speaketh in another maner to his church : for in generall duties god speaketh to vs out of his word and holy scriptures , and in particular and personall duties , ( where the word in plaine termes serueth not ) hee speaketh to a man by his owne conscience , and by the voice of his church . out of his word , god sheweth thee the dignitie and excellencie of this calling , to be a minister of the word : namely , they are his messengers and embassadors , &c. that so hee may winne them to loue and affect it . and againe , the necessicitie of it , that it teacheth the way to saluation , that without it ordinarily gods church is not gathered , nor mens soules saued , that this may stirre thee vp to vndertake the burthen : this is generall . but now particularly for thy selfe , wouldest thou knowe whether god would haue thee to goe or no , then thou must aske thy owne conscience , and aske the church , for if thou be hartily willing , and be fully and worthity qualified , then god bids thee goe . now thy conscience must iudge of thy willingnesse , and the church of thy abilitie : and as thou mai●● not trust other men , to iudge of thy inclination or affection , so thou maist not trust thy owne iudgement , to iudge of thy worthines or sufficience . if therefore thy owne conscience tell thee vpon true examination , that thou doest not loue and affect this calling aboue any other , then god sends thee not : and if thou enter with such a testimonie , not god , but some worldly and sinister respect doth send thee , and put thee forward : for though thou doest desire it , yet if the church of god giue not allowance of thy sufficiēcie , god doth not send thee : but if contrariwise , thy conscience doe truly testifie vnto thee , that thou desirest to doe seruice to god and his church , in this calling aboue any other : and if withal , vpon signification hereof to the church , and vpon trial made of thy gifts and learning , the church ( that is , maly learned , wise , and godly , and such as the church hath publikely appointed for that purpose ) doe approue of that thy desire , and of thy sufficiencie to doe god seruice in his ministerie , and thereupon by a publike calling , bid thee goe , then assuredly god himselfe hath bid thee goe . and it is as effectuall a calling , as if thou heardst the voice of god frō heauen : for as in repentance , if thy conscience tell thee thou hast truly repented , and if thou canst make that knowne to the church by so good euidēce , as thervpon a minister of god pronounceth the pardon of thy sins vnto thee : if thou rest herein , and knowest it to be as effectuall , as if god from heauen had told thee thy sinnes are pardoned . so is it here , if thou hast the testimonie , first of thy conscience , and then of the church , thou art to rest therein , as in the voice of god : and this is the calling that wee are to looke for in these dayes . by which doctrine , as those are iustly condemned of foule presumption , who dare runne vppon priuate motions , and carnall respects , and are iustly left without blessing or protection : so they on the other side , doe offer great wrong to god and to his church , who when they cannot denie , but they affest the ministerie aboue any calling , and haue approbation of their giftes from the church of god , yet will not beleeue the testimonie of the church herein , but their own priuate iudgemēts , which in this case is no way a competent iudge , either for , or against . let such men knowe , that they oppose themselues euen against god himselfe : it being certaine , that where the inward calling of the conscience , and the outward calling of the church doe concurre , there god himselse calleth and biddeth that man , goe , and speake . now then ( to drawe to an ende ) let vs obserue in the last place , with what authoritie a minister of god comes vnto vs , and executes his function : euen with an immediate authoritie & commission from god : whereby he is bid , goe , and speake . if it bee so , let it perswade the world , to feare to doe any wrong , either to that calling , or to those persons who come with so faire a commission from from god himselfe . but if it doe not perswade the prophane worlde , at least let this be a comfort & encouragement to all true ministers , for if god bid them goe , he will goe with them himselfe : if hee send them ; hee will not forsake them , but assist them , and blesse them , and open their mouthes , and enlarge their hearts , and harden their foreheads , and giue power vnto their words to conuer this children , & to confound and astonish the hearts of his enemies . if he send them , he will defend and protect them , so that one haire of their heades shall not fall to the earth , without his prouidence . if hee send them , hee will prouide for them , and sufficiently reward them : and will honour them in the hearts of his owne people , and magnifie them in the faces of their enemies . and lastly , if hee send them , he will pay them their wages , euen an eternal waight of comfort here , and of glorie in heauen . and as they are here bid goe , so once they shul be bid come : and that not onely with the generall call of all the elect ; come ye blessed of my father , inherite the kingdome prepared for you . but euen with that particular call , which especially belongs to them that are faithfull in this seruice : come thou good and faithful seruant , enter into thy maisters ioy . psalme , 118. 16. blessed be he that commeth in the name of the lord. w. p. daniel 12. 3. they that turne many to righteousnesse , shall shine as the starres for euer and euer . w. c. 1. cor. 4. 1. let a man so thinke of vs as of the ministers of christ , and disposers of the secrets of god. the second time newly pervsed and published with marginall notes . briefly laying down the matter and method . finis . notes, typically marginal, from the original text notes for div a73023-e210 canitius in catechisme . costerus in enchiridio . corradus . nauarrus . loper sairus . hallus . graffius , & many other . deering● grenham . bradford . and many other . maister perkings , but forty yeares old at his death . psal . 11. 16 apoc. 2. 10 1. thes . 5. 24. notes for div a73023-e1630 īunius . lamen . 3. lam. 3. 22 iere. 8. 6. rom. 5. 14 gen. 4. exod. i. gen. 18. 2. sam. 15 & 16. esay . 38 rom. 3. 2. psal . 143. 20. deut. 32. 5 psal . 147. acts 17. verse . 30. iohn . 3. 1● iohn . 10. 32. there were then present inhabitants of london , yorke , cambridge , oxford . norwich , bristow , ipswich colchester worcester , hull , lin , manchester . kendal , couentry , nottingham , northampton , bathe , lincolne , durby , leicester , chester . newcastle , and of many other most populous cities and townes . of england 1. sam. 2. 13. matth. 3. in the plagu at london there dyed some weeks almost 2000 a weeke in 92. but in 1603. there dyed 3300. in a weeke . at sturbridg faire esa . 55. eze. 14. 13. 14. notes for div a73023-e5520 dan. 12. 3. a answere to perkins his reformed catholike , by b. a priest . notes for div a73023-e6970 the co●●rence of these words with the rest . the parts of this chapt. the some and scope of this text is a description of the instrument by whom god raiseth a sinner into the state of grace and saluation . namely a minister of his word , and he is described . 1. by his titles . 1. title an angel. reuel . 2. and 3. chapters . hee is gods angel & the churches . vse 1. for ministers . a this sermon was in the vniversitie church , to the body of the vniuersitie . 1. vse for ministers . go they must preach gods word , as gods word . for they carie not the it owne message but gods . 2. vse for minister . they must dreach gods word in the euidence , & demonstration of gods spirit . 1. cor. 14. 24. 25. this is done first by teaching plainly . secondly . powerfully in that plainnesse . ministers must magnify gods spirit , & not themselues in preaching . the 2. vse for hearers . they are to receiue thē and their doctrine willingly and reuerenly . malach. 2. 7. for it is gods message , though they be men that bring it . 1 corinth . 11. 11. 2 title , an interpreter , and that two wa●es . 1 gods interpreter to his church . 2 mans interpreter to god. 1 vse . ministers must haue the tongue of the learned . first he must be furnished with human learning . 2 with diuinity . ● . he must be inwardly taught by gods spirit . reuel . 10. 8. acts. 2. this is to eat the boo of god. 1. corinth . this is no approbation to anabaptists who depend onely on reuelations , & neglect all meanes . psal . 119. 18. 2 vse . for ministers . esay . 13. they must be holy and sanctified men : and so be first of all interpreters to themselues . exod. 19. 20. leuit. 10. 3. for else they will hardly do good to others . 2. part of the description is the rarenes of a good minister . he is one of a thousand . the meaning . 1. the truth hereof . 2. the reasons hereof . 1. reason the contempt of it : it being alwayes hated by wicked men . ieremie , 15. 10. 2. reason , the defficultie of discharging the duties . 2. corinth . 2. 16. 3. reason ▪ want of maintenance . deut. 10. 9. & 28. 2. num. 18. 26. this makes many of our best wits turne from diuinitie to law. 3. the vse of it . 1. to rulers to maintaine vniuersities , colledges , and schooles of the prophets . 1. sam. 19. 20 21 , 22 , 23 , 24. the rather , because the pope doth so to vphold his superstition . at rome reimes doway . 1. kin. 18. 22. and the iesuites to cōtinue their late founded hierarchie . ezchiel , 47. 1 , &c. 2. vse for ministers . 1. let euery man feare to make them fewer . 2. labour to encrease them , by winning others to it . galath . 2. 9. 3. let them one loue an other and ioyne together . 3. vse for students . 1. to consecrate themselues and their studies to that calling . to furnish themselues with the true ornaments of a minister . 4 vse for hearers . 1. to reuerence the person and receiue the doctrine . math 5. 13. gala. 4. 16. 2. fathers to dedicate their sonnes to the ministerie . 5 vse for al men . pray that god would encrease the number . 2. reg. 2 , 9. 3. part of the description by his office that is to declare vnto man his righteousnesse . the meaning act. 20. 21. it com●rehendeth these points . 1. he must declare wher true righteousnesse is . 1. john 2. 2. how it may be obtained . 3. he must declare it to him , that is 1. shew that it is ready for him if he beleeue and repent . 2. he must testifie and assure him of it . 3 he must maintaine it . & auerre it against all doubts and temptations . this dutie is ordinarily peculiar to ministers . 2. sam. 11. 1 vse for ministers . first for the popish ministery , they doe insufficiently declare it . philip. 3. 8 , 9. secondly our owne . both the lawe and the gospell . 2 to be holy men themselues . psal . 32. for else they will conuert but fewe . 3. vse to ministers , not to care for the contempt of the world . 2 vse for students . to consecrate themselues to the high calling . 3 vse for the hearers . seeke righteousnesse both in the law and the gospell . 2 what to esteeme of gods ministers . 4 vse for fathers , to make their sounes ministers . 4. point , the blessings : then will god haue mercy on the sinner : god & his minister worke together . math. 16. 16. iohn . 20. 23. esay . 44. 25 , 26. 1 vse for rulers to giue due reuerence to the ministers . psalme . 82. esay . 2 vse for ministers . 2 vse gods word reuerently . 3 vse for hearers . 1 heare gods word often & reuerently . 2 see the dignitie and pre●ogatiue of the ministers calling . obiect . but may not another christian do it ? and not ordinatily . ● for they haue not the same promise . 2 they haue not the same power to discerne . in extraordinary times and in want of ministers they may . 5. part , the commission , which is , deliuer the penitent man from hell . how a minister is a redeemer . more then angels . heb. 1. vlt. more then any other calling of men . vse 1. for ministers . ergo , they must pray and preach , diligently . 1. sam. 12. psalm . 119. for so doing they are redeemers ▪ idle ministers are no redeemers . turkes and iewes , and iesuites , are carefull to seduce soules . 2. vse for hearers . 1 to see the excellencie of this calling . ministers are gods high commissioners . 2. hearers , ergo , must submit thēselues to bee redeemed . notes for div a73023-e15120 mat. 26. 11. deut. 15. psalm . 109. 10. psal . 37. 35. luke 19. &c. 1. corinth . 9. 7. 9. 14. the east-riding of the county of yorke . notes for div a73023-e16620 the cohoerence . with a new king , god giues the prophet a new commission . ergo , extraordinary . callings o● motions in these dayes are not easily to be beleeued . the parts of the chapt. the parts of this text . 1. point is the feare of the prophet . doct. best ministers most amazed at their enterance . a exod. 3. 11. & 4. 10. 13. b ieremie 1. 6. 7. c act. 9. 6. &c. 1. tim. 13. vse . ergo , ministers : and especially in the vniuersities , labour to bee humbled in sight of gods greatnes , and their own meanenesse . 2. cor. 11. 4. 2 doct. ergo , the prophets hold not the opinion of the intercession of angels . 3 doct. ergo , the calling to the ministery is a worke like vnto the calling of a sinner to the state of grace . vse . ergo , 〈◊〉 be required , to qualify a man for the ministerie . 1 cause pollution of himselfe & his people . 1 his owne . he was a man of polluted lippes . a he was a polluted man. and he complaineth not of capltall sinnes . but of the corruption of his nature 2 of some omission in his calling . doct. ergo , ministers must be men of tender conscience . and make confidence of the least sinnes . and be most carefull in his ministery both publikely and priuately . vse . vrgo , ministers for great sins should be greatly humbled . and for great negh● gēce in their calling , else they haue no conscience . good and faithfull ministers not to be discouraged , though they haue some wants , for so the prophets had , but let them complaine of them as here the prophet doth . godly ministers find● fault with themselues when the world cannot . particularly he complaineth against the pollution of his lippes . for a prophets dutie consists in the vse of his tongue . his smallest negligence in teaching , checks his conscience . vse . 1. vrgo popish doctrin of mans merits is false . and of workes of superrogation . and perfect fulfilling the lawe in this life . 2. vse . ergo ministers must take heed of negligence in their function aboue all sinnes , for that burtheneth the conscience most heauily of all . other vertues are excellent , but cannot suffice , if this want . 2. his peoples pollution . he complaines of it to teach , 1. that a minister is to confesse his peoples sinnes as wel as his owne . for generally he is accessarie to his peoples sinnes . 1. vse . ergo , a minister must know his peoples sins . pro. 2● . 23. ergo , it is best for a minister to bee with his people . 2. vse . ergo , people must cōfesse their sinnes , and reueale thē to their minister . not popish but voluntarie . and of such sinnes as disquiet the conscience . 2. to teach vs that a polluted people make their minister more or lesse polluted also . a wicked people dull and decay gods graces in good ministers . vse double . 1. for instruction : 1. see how corrupt our natur● is . 2. what a creeping nature sinne hath . it wil creepe from ministers to people , & from people to minister . ergo , stop sinne in the beginning . 2. for our conuersation . 1. ministers , ergo , labour to liue amongst people . iam. 1. 17. and in disposing themselues , rather regard it , then other commoditie . a poore liuing with good people better then a great liuing and euil people . 2. ergo , ministers must take heed of their company . all companies and all recreations are not for ministers . and people must not draw their ministers too much into company . 3 people must not condemne too sharpely such ministers as are faultie in their liues ▪ for themselues are the cause of it , being of euill liues themselues . looke what sinnes aboundes in any place , and there generally the minister is tainted with it . but such ministers as liue with a good people and yet are loose , they are not worthy to be ministers , but to be depriued . 2 cause of his feare , he sawe the lord. how ? in a vision . doct : the man that is in his sinnes endures not cods presence . 1 for god hates sinne , aboue all things . 2 sin makes a man a debter to god. 3 sin is that , that makes god angry . degrees of gods presence . 1 to our thoughts . 2 to our nami●g him 3 neere in his ordināces 4 necrest at the last day . a sinful man feares all these . 1 he neuer , or vnwillingly thinks of god. psal . 10. 4. psal . 10. 5. 2 he neuer speakes of god vnlesse it be to abuse his maiestie . 3 they loue not the word nor sacraments . psal . 14. 4. 4 they wish christ would neuer co●e to iudgement . 2. tim , 4. 8. reuel . 6. 16 , extraordinary apparitiōs of gods maiestie , a sinfull man cannot endure . the first vse for ministers : ergo. let them not enter into . that calling in their sins . for it is into gods presence chamber . exod. 3. ● . nor come to doe the duty of that calling without repentance , and holy preparation . 2 ●rgo , they are to pray before and after sermon . the 3 vse . ergo , such men are extreamly desperate who dare come to preach & minister sacraments , in their sinner . psal . 50. 16. such mens labours are fruitlesse . and their leosenesse doth more hurt ; then their doctrine good . by gods seacret iudgement . good words are vaine , where there is no good life . math. 5. 13. the fourth vse for ministers : ergo good ministers must not fly from gods presence because of their sins , but repent : and so approach to his dutie . the second vse against the papists . ergo , the apparitions of god , and christ , which they make so ordinary , are but collusions . gala. 2. 9. mat. 17. 6. & luke 9. 33. reasons i● 1. apparitions of god cannot be mores dommon in the new , then they were in the old testament . 2. cor. 12. 2. no man in his flesh can endure gods glory . 3. vse , to the people : they may see gods merey to them , in teaching them by men like themselues , and not by apparitions from heauen . deut. 5. 25 26 , 27. 28. 2. vse . ergo , they must prepare thē . selues before they come to the word or sacraments . 3. vse see the different natures of sinne , and holinesse . sin drawes a man from gods presence . holinesse inuites a man into gods presence . reue. 6. 16. luke 21. 28. iob. 19. 25 26 , 27. vse . ergo , if a man would haue boldnesse with god , he must be a holy man. 2. generall points : his consolation , wherein are 2. points . 1. circumstances of it . 2. the ground of of it . circumstances are many . 1. circumstance , the time that is after his feare . doct. no consolation but after humiliation . vse 1. to al men : ergo , esteeme of afflictions , namely , as psal : 39. 9. 2 to men distressed in conscience , that their state is not desperate as they imagine but most comfortable vse 3. the way to get excellent graces at cods band , is to labour to feele the wan . of them . luke . 1. 53. 2 psal . 107. 9. 2. circumstance of the minister an angell , a seraphim . doct 1. ergo there are seueral degrees of angels , that wee knowe not . doct. 2. that they are gods guard . psal . 34. heb. 1. doct. 3. that they are the guard of gods children . doct. that they haue speciall charge and care of godly ministers . vse to gods ministers . i let them be content with their calling though it be full of crosses and contempts for it is honoured of the augels aboue others . 2 ergo , let them haue courage , for though men be against them , angels are with them . 2 questions 1. ergo , whēce is it that angels attend ministers more then other men . ans . 2. reasons . 1 from god ' he will haue it so , because they worke his worke more then other callings . psal . 91. 11. 12. 2 from the angels themselues . because they are fellow-labourers . 1 cor. 4. 2. heb. 1. 1● ▪ mal. 27. reue. 2. & . 3 , chap. because they conuert soules , which delighteth the angels aboue any in this world . heb. 1. 14. luke 15. 10. reuel . 19. 10. & 22. 9. 2. question : what duties then are good ministers to performe to angels . not worship them so as the papists doe . as all men should therfore honour that calling . 1. so ministers should labour to be faithfull in their calling . 2. to adorn it with a holy life . 3. to be painfull in their calling . thus to do , is to honour them . and if a minister would reioyce thē , let him labour seriously , so to preach as he may winne soules . 3. circumstance , the maner : he flewe . that is readily , speedily , willingly . doct. 1. so what excellent seruants of god , angels are . the fourth petition . vse , we must so serue cod in our places . 2. corinth . 9. 7. doct. 2. what good friends they are to good men , especially to good ministers . 1. vse . ergo , superiors loue their inferiors , and contemne them not . and shew it by doing them good . 2. vse . ergo , ministers must . 1. corinth . 9. 19. 1. be faithfull . 2. painfull . 3. vse . ergo , al men serue god cheerefully : if wee be like angels , therein we shal euen be like them in glory . pro. 22 29. 4. circumstance : the instrument a coale of fire . a strange and wonderfull meanes . and which seemes contrarie to reason . doct. r. see god commendeth the vse of meanes . gen. 1. from 4. to 17. seeing himselfe alwaies vseth them . vse ergo , we are to vse the meanes appointed in all our purposes . doct 2. see how gods power doth shew it selfe in weaknes . vse . ergo , god can worke by his word , and sacraments , and mans ministerie , though neuer so base . doct. 2. the ap● teacher must haue a fiery toong . acts 2. that is a powerfull tongue , to reproue and burne vp sinne . ergo , such ministe●s are fauitie , who reproue not sinne . whence came this coale ? from the alter ; which fire came from heauen . leuit. 10. 1. 2. doct. the fire and zeale of the minister must come from gods spirit . acts. 1. 5. math. 3. 11. not from carnal affections . iames 3. 6 for that is from hel , not from heauen . circumstance , the application of the remedie to his lips which were polluted . doct ergo , ministers must apply their doctrin fitly . 2 point , the ground of his consolation : which is the forgiuenesse of his sinnes . doct 1. forgiuenesse & the meanes , are annexed together . vse . ergo , vse the meaues , with reuerence & despise then not . doct 2. here comfort is from forgiuenesse of our sins . true in dauid . 2. sam 11. and in this prophet . vse . here is the true way to comfort distressed consciences . physick and outward comforts wil not serue . psal . 3. 3. 6. 7. psal . 32. 3. 4. psal . 51 the whole psalm this is done by the author in his cases of conscience . doct. 5. true qualification of a minister , is to be humbled , and to repent . doct. 4. true prophets & ministers shall haue helpe and comfort in their labours , else angells shall to comfort them . geoerall points , the renuing of his cōmission : which cositaineth 3 points . 1 gods question . whom shal i send . not as though god had none to sēd or knew not whom . 2. tim. 2. 19. but to our conceits and for our sake , to teach vs many good doctrines . doct. ● . how hard to find a good minister . ob. ther are too many ministers , for some goe vp and downe . ans . 1. then it is a disorder in a church . iudges . 19. 18. & 17. 8. 6. iudge . 17. 6. ans . 2. he seeke not for any . but for good ministers . job . 33. 23. 2. corinth . 2. 16. good ministers scarce , euen in these dayes . vse . 1. to ministers . 1 they in the vniuersities frame themselues to the ministerie . 2. labour to be worthy ministers . for god hath vse of them , but none of vncōscionable or idle ministers . 2. vse . to the cleargie of rome . a shame to them , that being so many , there are so few of them fit for god to send . most of all their priests & monks are ignorant drones . the iesuites haue learning but no conscience : and are rather statesmen , then diuines . doct. 2. no man is to goe vntill god send him . and not to run vpon priuate motions , ob , how shall i know when god calles me ? ans . if gods church allowe thy calling . doct. 3. out of the repetition of holy 3. times . here is no sufficient proofe of the trinitie , as some thinke . for the repetition made by the angel , sheweth onely how he cannot content himselfe in praysing god. but he may be proued a pluralitie of persons . gen. 1. 16. doct. 4. ministers are gods seruants , they goe for god. 1. corinth . 3. 9. acts 27. 23. confessed euen by the diuel himselfe . acts 16. 16. 17. q. what place is it they holde ? r. his ambassadors . iob. 33. 23. vse . 1. then they must seeke to please god their maister , not themselues . vse 2. then let them do their seruice diligently , and expect their reward assuredly . though the world doe not , yet god will , for they are his ambassadors . 3. vse . let no man therefore wrong them for god will not suffer his embassadors to be abused . no king so poore that suffred it . 1. king. 22. 26. 27. 28. 34. &c. 2. king. 9. 33. &c. act. 12. 1. 2. & 23. 4. vse . ergo , they must not be seruants of men : that is , men pleasers : but his that sent them . great men must not thinke to haue gods seruant at their command . 5. vse . ergo , they must for the glory of god their maister , both in life and doctrin . 6. vse . etgo , they must deliuer gods embassage not their owne , and as they receiued it . 2. point : the prophets answere here am , i send me . doct. 1. he whose sins are forgiuen comes boldly to god : & to his dutie . vse . 1. here is the true way to peace of conscience , and quietnes of minde . vse . 2. to students . 1. if they would be ministers , repent and get pardon of their sinnes . 2. if they would be encouraged against the contempts and wrongs of the world be assured of gods fauour in the pardon of thy sinnes . doct. 2. we mu●t not set others to the labour of the ministerie , but our selues also . vniuersitie men must not be alwayes sending out others , but must also send out themselues . and students must not deferre too long , but hastē to the ministerie . for some too long , as some goe too soone . doct. 3. the prophet wil not goe till he be sent . and that not by priuate motion onely , but in expresse words . men therefore are to offer themselues , but not to goe till they be sent . 3 the commission receiued . doct ● . no ma● is to preach without a commission . matth. 28. 19. acts 9. 6. &c. this is so , for these causes . rea. 1. commissioners haue no power but from the king. real . 2 else what they doe , is without vertue or bles●ing . rea●●●●l●e their persōs haue no protection . ob. how may i know if god bid me goe ? ans . we must not expect gods voice from heauen . but hee speaketh to man two waies , generally in his word . 1. corinth . 4. 1. iob. 33. 23. acts. 16. 17. pro. 29. 18. 2. particularly god speaketh . 1. by the voice of his conscience for his inclination . 2. by the voice of ●is church for thy gifts . where these 2. voices call a man , there god bids him goe . vse . 1. against thē that run , cry they be sent . 2. against such as are called by both voices and yet will not goe . doct 2. see the authoritie of a true , mioister immediate frō god himself vse . 1. ergo , let no man wrong them vse . 2. ergo , let ministers be comforted in doing their dutie , for if god send them , he wil neuer faile them . math. 25. 34 math. 25 , 21