questions extracted out of the ordinance of parliament to be propounded to receivers of the lords supper. answers whereunto may be easily gathered out of the scriptures by such as do desire to be admitted. reynolds, edward, 1599-1676. this text is an enriched version of the tcp digital transcription a91748 of text r210882 in the english short title catalog (thomason 669.f.12[56]). 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. 5 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a91748 wing r1273 thomason 669.f.12[56] estc r210882 99869635 99869635 162849 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. a91748) transcribed from: (early english books online ; image set 162849) images scanned from microfilm: (thomason tracts ; 246:669f12[56]) questions extracted out of the ordinance of parliament to be propounded to receivers of the lords supper. answers whereunto may be easily gathered out of the scriptures by such as do desire to be admitted. reynolds, edward, 1599-1676. 1 sheet ([1] p.) [s.n.], london : printed 1648. anonymous. by edward reynolds. annotations on thomason copy: "june 24th 1648"; "written by dr edward raynolds, and printed only for ye eyes of [illegible] some parish of [illegible] in northamptonshire". reproduction of the original in the british library. eng lord's supper -church of england -early works to 1800. a91748 r210882 (thomason 669.f.12[56]). civilwar no questions extracted out of the ordinance of parliament to be propounded to receivers of the lords supper. answers whereunto may be easily ga reynolds, edward 1648 574 4 0 0 0 0 0 70 d the rate of 70 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2007-07 tcp assigned for keying and markup 2007-08 apex covantage keyed and coded from proquest page images 2007-09 elspeth healey sampled and proofread 2007-09 elspeth healey text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion questions extracted out of the ordinance of parliament to be propounded to receivers of the lords supper . answers whereunto may be easily gathered out of the scriptures by such as do desire to be admitted . 1 q ▪ vvho made or created you ? a. act. 17. 24. gen. 1. 27. 2 q ▪ vvhat is god ? a. j●h. 4. 24. revel. 1. 8. 3 qu. are there any more gods then one ? a. 1 cor. 8. 6. james ▪ 2. 19. 4 q. how many persons are there in the god-head ? a. mat. 28. 19. 1 ioh. 5. 7. 5 q. did not god make man at the first righteous and holy ? a. eccles. 7. 29. ephes. 4. 24. 6 q. how then came he to be finfull ? a. eccl. 7. 29. rom. 3. 23. 1 tim. 2. 14. 7 q. vvhat is the wages of sin , or punishment due unto it ? a. rom. 6. 33. rom. 5. 12. 8 q. can you by your good serving of god , or any thing that you are able to do , deliver your selfe from this punishment ? a. 2 cor. 3. 5. ioh. 6. 44. psal. 49. 7 , 8. mat. 16. 26. 9 q. vvho is it whom god hath appointed to save you from sin and death ? a. act. 4. 12. matth. 1. 21. rom. 3. 24. 1 thess. 1. 10. 10 q. vvho is jesus christ ? a. matth. 1. 21 , 22 , 23. luke 1. 35. rom. 9. 5. 11 q. vvhat hath christ done to procure mans salvation ? a. mat. 3. 15. mat. 5. 17. rom. 4. 25. rom. 5. 10. ephes. 5. 2. tit. 2. 14. 12 qu. shall all men be saved by christ ? a. rom. 8. 29 , 30. heb. 9. 15. ioh. 3. 16. ioh. 1. 12. act. 13. 39. 13 q. vvhat is it truly to beleeve in christ ? a. ioh. 6. 69. 1 thess. 1. 10. acts 16. 31. act. 8. 37. 14 q. may those who rest on christ for salvation continue in sin , or live as they list ? a. rom. 6. 1 , 2. rom. 8. 1. titus 3. 8. luk. 13. 3 , 5. 15 q. vvhat is required unto true repentance ? a. 2 cor. 7. 9 , 10. mat. 3. 8. rom. 12. 2. revel. 2. 5. revel. 3. 19. 16. q. vvhat is a sacrament ? a. rom. 4. 11. 17 q. how many sacraments are there under the new testament ? a. 1 pet. 3. 21. 1 corinth . 11. 23 , 24 , 25. 18 q. vvhat is the outward signe and the thing signified in the sacrament of the lords supper ? a. luk. 22. 19 , 20. 1 cor. 10. 16 , 17. 19 q. vvhat is the danger of coming unworthily to this sacrament ? a. 1 cor. 11. 27 , 29. 20 qu. vvhat must wee examine our selves about , that we may come worthily ? a. 2 cor. 13. 5. london , printed 1648. the humble proposals of sundry learned and pious divines within this kingdome concerning the engagement intended to be imposed on them for their subscriptions. reynolds, edward, 1599-1676. this text is an enriched version of the tcp digital transcription a57141 of text r11585 in the english short title catalog (wing r1254). 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. 9 kb of xml-encoded text transcribed from 5 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a57141 wing r1254 estc r11585 13572981 ocm 13572981 100396 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. a57141) transcribed from: (early english books online ; image set 100396) images scanned from microfilm: (early english books, 1641-1700 ; 799:12) the humble proposals of sundry learned and pious divines within this kingdome concerning the engagement intended to be imposed on them for their subscriptions. reynolds, edward, 1599-1676. [2], 6 p. [s.n.], london : 1650. written by edward reynolds. cf. nuc pre-1956. reproduction of original in huntington library. eng westminster assembly (1643-1652) great britain -church history -17th century. great britain -politics and government -1649-1660. a57141 r11585 (wing r1254). civilwar no the humble proposals of sundry learned and pious divines within this kingdome. concerning the engagement, intended to be imposed on them for reynolds, edward 1650 1932 5 0 0 0 0 0 26 c the rate of 26 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2003-12 tcp assigned for keying and markup 2004-02 apex covantage keyed and coded from proquest page images 2004-07 jonathan blaney sampled and proofread 2004-07 jonathan blaney text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion the humble proposals of sundry learned and pious divines within this kingdome . concerning the engagement , intended to be imposed on them for their subscriptions . psal. 64. 5. they commune of laying snares privily . exod. 23. 2. thou shalt not follow a multitude to do evil . pet. 3. 17. for it is better if the will of god be so , that ye suffer for well doing then for evill doing . london , printed in the year , 1650. the humble proposals of sundry divines within the kingdom , concerning the engagement intended to be imposed on them for their subscriptions . we ministers of the gospell of jesus christ , who have all of us from the beginning faithfully served the parliament , and have in pursuance of those great and honourable ends of just liberty and reformation , suffered many and grievous things in our names and estates from the common enemy : and to this day have adhered to our first principles , and do still promise in our places and stations to maintain the peace of this nation , and to pay obedience to the lawes thereof ; conceiving it our duty in such a time as this , in all wayes of meekness and humility to endeavour the preservation of our inward peace and outward safety , being streightned in conscience upon the case of the present engagement , do humbly offer these ensuing particulars . 1. that although we hold our selves bound by our former solemn covenants and engagements , in that sense of them wherein they were by publick authority imposed on us , yet being convinced of the necessity of civill government in a land , for the preservation of humane society , and prevention of all those evills which the outrages of wicked men unrestrained would produce , and upon mature deliberation considering , that when the wise and holy providence of god ( whose judgements are unsearchable , and wayes past finding out ) shall at any time so shake the foundations of states and kingdoms , as to disable one government from affording protection and preservation , and to admit any other to obtain it ; it is not then strange to the will of god , light of nature , judgement of the learned , and practice of christians in former ages , nor to our own principles or former engagements , to live quietly and peaceably in our places and callings , and to submit to such things as are imposed upon , or required of us , by the powers which are in actual possession , being things in themselves lawfull and necessarie to the preservation of our selves and others , ( for this we conceive may be done without disputing the right or title of those that are in place of magistracy ) we do upon these premises declare that we wil accordingly behave our selves . 2. that we do humbly conceive that there is a great difference between these things and a subscription to this engagement , in the words wherein it is required , and that in divers respects . first , this subscription ( as to our consciences ) doth imply an approbation of the present establishment , as effected by a full and a free authority . secondly , an active concurrence , and as it were a ratifying consent of the people thereunto , it having been declared , that the originall of all just power is in the people . thirdly , an obligation , to act an all times , in all places and capacities ; to the promoting and strengthening of it , & not only of it ( but by a parity of reason ) of any other , which by the possible advantage of power , may at any time hereafter , even to the prejudice and ruine of this , set up it selfe , and then require of us the like subscription . 3. being by this engagement bound up to these particulars , as the words seem to import , we further conceive , that we shall by this subscription , violate those former engagements , in oathes , protestations , and in the solemn league and covenant , wherein we were by the former commands of parl. obliged , in which last particular , if the time we entred into it be considered , viz. in the day of our extremity , or the religious solemnity , with hands lifted up to the most high god ; or the matter of it , which is comprehensive of things sacred and civill , and particularly of the rights and priviledges of parliament , and the liberties of the kingdome : or the sense wherein we then took it ; or the asseveration , that we would never be drawn from it , by any terrour or combination whatsoever ; or the durable obligation which we brought upon our selves by it , even all the dayes of our lives ; or the considerations which we had before our eyes in the taking of it , namely the glory of god , the advancement of the kingdome of our lord iesus christ , and the happinesse of the king and his posterity . these things being duly considered , do leave such an awfull impression on our consciences , that anlesse the consistency thereof with this engagement be made unquestionably clear unto us , it cannot but render our consciences trembling & doubtfull , & so the act of engaging , by the apostles rule , to us unlawfull , as by a parity of reason it would have been undoubtedly inconsistent with our covenant , to have subscribed an engagement to the king and lords , without the commons of england , if it should by their agreement and authority , have been required of us . 4. these things being considered in the nature of the engagement , and in the full relation to which it stands to former engagements , cannot in our judgements but minister matter of generall scandall and offence to multitudes of men , both good and bad , many of whom being not able to make , or happily so much as understand subtile distinctions , whereby guilt may either be evaded or palliated , will look upon us as breakers of our oaths and covenants , as prevaricators of the most sacred and solemn things , as men of ductile spirits , and prostituted consciences , led by principles of fear or interest : which prejudice ( though we would grant , were more founded in the ignorance and mistakes of these men , then many solid and just reasons ) would yet grosly wound the gospel , expose our ministry to scorn ( the honour whereof ought to be dearer to us then our lives ) endanger the reputation , and so weaken the power of it in the consciences of our hearers ( who though through fear or other private ends may themselves have subscribed , yet retain low thoughts of us , as if we acted on the like principles ) as that we cannot but believe , but christ would be a greater looser by our subscription , then the state can any way be a gainer by it ; we desire alwayes to keep in mind the noble resolution of the apostle , who would not in case of scandall use his own just power , but chose rather to suffer all things , lest he should binder the gospel of christ and concluded , it was better for him to die , then that any in that behalf should make his glorying void . upon these and such like grounds , purely consciencious , and not out of any private interest or design , contrary to the peace of this common-wealth , we are 〈◊〉 to forbear subscription , untill either by solemn debate of the engagement ( as of the covenant ) or otherwise , our consciences shall be cleared of important scruples . so we humbly crave leave further to represent ▪ that our former governours ( not duly considering that men even in highest authority as well as others , are by the doctrine of the scriptures concerning scandall , bound to avoid the laying of shares and stumbling-blocks in the way of their brethren ) 〈◊〉 not onely attempted ( as in their late canon● to impose an 〈◊〉 oath , but also enforced subscriptions on many godly and learned ministers , to the utter undoing of themselves and families , and that with such vigour ▪ that the beginning of k. james his government , was with the deprivation of 3. or 〈◊〉 of them : and though we shall not take upon us to charge upon that severity of theirs the consequences which have followed , yet we may offer this observation ; that sundry examples may be given of gover●●●●s , who have laid the unhappy foundation of ensuing evills to themselves and their people , in the beginning of their government . and therefore we do presume that those in present power ( according to their professed principles and resolutions , to have respect to tender consciences ) wil not 〈◊〉 us to the sad dilemma of chusing either sinne or affliction , and hope that the many years experience of our quiet behaviour and faithfull service , may give them a better assurance and security for our peaceable conversation , then the fained subscriptions of very many ; who professe themselves not engaged by this engagement ; but use ●●s a protection of their estates , and a cover under which they hide and keep warm their former malignity , and who certainly would rejoyce at , and take the advantage of that sad division which is likely to ensue amongst those who have co-operated in the common cause of reformation and just liberty . we being at present shut up under such considerations as these , do humbly beseech those in present power , not to compell us ( whose reputation is as necessary for others , as a good conscience for ourselves ) to draw reproach upon religion , and vilifie the reputation of the ministry , by which the service of jesus christ is advanced , and cause others to think we esteem oaths as changeable as opinions ; and so brand us with the odious mark of 〈◊〉 and prevarication , subject us to the contempt 〈◊〉 〈◊〉 of all , as men of loose and uncertain principles , lay foundations to our selves of subscribing any thing hereafter upon the same grounds , and that unto these things we may not be enforced by so high and heavy a penalty 〈◊〉 to be outlawed of our birth-right , which is a punishment too heavy to be inflicted for no crime , and as we conceive , can hardly be exampled to have been inflicted on any but persons of infamous note , with whom ( we may speak without vanity ) we have not deserved to be numbred , untill by wilfull violation of the lawes , we deprive our selves of their protection , forfeit the benefit of them . finis . notes, typically marginal, from the original text notes for div a57141e-210 sect. 1. sect. 2. sect. 5. sect. 6. sect. 7. articles to be enquired of in the diocesse of norwich in the first visitation of the right reverend father in god, edward, lord bishop of norwich. church of england. diocese of norwich. bishop (1661-1676 : reynolds) 1662 approx. 20 kb of xml-encoded text transcribed from 5 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-08 (eebo-tcp phase 1). a32965 wing c4072 estc r5012 12579884 ocm 12579884 109308 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. a32965) transcribed from: (early english books online ; image set 109308) images scanned from microfilm: (early english books, 1641-1700 ; 324:1d or 1698:1) articles to be enquired of in the diocesse of norwich in the first visitation of the right reverend father in god, edward, lord bishop of norwich. church of england. diocese of norwich. bishop (1661-1676 : reynolds) reynolds, edward, 1599-1676. [3], 7 p. printed by t.r. for g.t., london : 1662. running title: articles of visitation. fourth title in a filmed collection of visitation articles. reproduction of original in bodleian library and the union theological seminary. 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 visitations, ecclesiastical -england. 2004-02 tcp assigned for keying and markup 2004-03 apex covantage keyed and coded from proquest page images 2004-05 rachel losh sampled and proofread 2004-05 rachel losh text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion articles to be enquired of in the diocesse of norwich in the first visitation , of the right reverend father in god ; edward lord bishop of norwich . london , printed by t. r. for g. t. 1662. the tenor of the oath , to be tendred to the church-wardens and sidemen . you shall , upon due consideration of these articles given you in charge , diligently enquire , and true presentment make of such defaults and offences against the same , as are enquirable by the laws ecclesiastical of this land : so help you god. articles of visitation and enquiry within the diocess of norwich . concerning churches or chappels , with the ornaments and furniture belonging to them . i. is ●o●r parish church or chappel with the chancel thereof , the steeple , or tower , the 〈◊〉 , 〈◊〉 , pavements , 〈…〉 dows , seats , and all 〈◊〉 〈…〉 in good and sufficient re●a●r , as ●ecometh the 〈◊〉 〈◊〉 cafed to gods publick worship . ii. is there a font of stone standing in the ancient usual place for the administration of baptism ? iii. is there a comely table conveniently placed for the administration of the lords supper with a carpet of silk , or other decent stuffe to cover it in time of divine service , and a fa●●●●nnen cloth to spread on it at the time of administration ? what cup , chalice , pa●●en , or fl●gons , have you belonging to that service ? iv. have you a convenient seat for the minister to read divine service in ? and a comely pulpit with a fair cu●hion or pulpit-cloth see●ly kept for the preaching of gods. 〈◊〉 〈◊〉 you 〈◊〉 bible of the largest uolume , and of the last tra●●●ation , with the book of common prayer 〈◊〉 estab●●hed , the b 〈…〉 s of ho 〈…〉 lies allowed by authority , and the book of canons o● constitutions ecclestastical ? and have you the works of bishop jewel , in defence of the church of england , and a printed table of the deg●●●● , wherein by law men are prohibited to marry ? v. have 〈◊〉 〈◊〉 b●●k of 〈◊〉 , wherein to set down the names and sir-names of all that are baptized , married , and buried within your parish ? is there a book wherein to keep the church-wardens accompts ? and anothe● book , wherein to enter the name of any stranger t●●t preache●● in your parish , and of th● bishop that gave 〈◊〉 a li●●●se to pr●●ch ? vi. have you a large surplice for the use of the minister in his publick administrations ? vii . have you a box wherein to keep the alms for the poor ? and have you a strong chest with locks and keys , wherein may be safely kept the plate , vessels , books , carpets , vestmen●s belonging to the church ? and have you a bier with a herse-cloth for the decent burial of the dead ? c●●cer●●ng the ch●●c●-ya●● , h●use● , ●leb● , and tythes belongi●● to th● church . i. is ●om : ●●urch-●●rd ●●fficie●●ly fe●●ed and main●ained with walls , railes , or pales as hath been accustomed , and so as it may be kept from all annoyance ? hath any person encroached upon the same ? have any trees there growing been cut down , by whom , and for what use ? ii. 〈◊〉 〈…〉 belonging to your minister kept in good and sufficient repair ? have any encroached upon the gardens , orchards , ●or ●●●ses belonging to the same ? or cut up any trees growing thereon ? are there any other houses belonging to the church ; and are they likewise kept in good repair ? iii. are there any ●lede-la●●● belonging to y●●r parso●●ge or uicar●●ge , and have you a 〈◊〉 and 〈◊〉 ●e●r●er kept of the sa●● ? and a c●●y thereof delivered 〈◊〉 the 〈◊〉 register ? and hav●●ou a ●●te of such pensions , rate-tythes , and portions of tythes as 〈◊〉 〈◊〉 thereunto ? are any of these taken away , or with-held from your minister ? or hath the ●ust value of your parsonage or uicaridge by any undue means been diminished ? iv. is there any hospital , al●●s-house or 〈◊〉 school ( being not of the kings foundation ) in your parish ? and are they and their g●dowments preserved and employed to their right use ? concerning ministers . i. hath your minister been freely presented , and legally instituted , and 〈◊〉 into his 〈◊〉 did he withi● two moneths after his in●●●tion rea● upon so●● sunday or holy-day publickly in the church in the time of divine service , the thirty nine articles of religion , and declare his assent thereunto ? ii. is your minister constantly resident upon his bene●●ce ? or hath he any other benefice or dignity , and is he qualified to hold the same ? how many weeks in a year hath he béen absent without urgent necessity ? iii. hath your minister a curate to assist hi● ? and is he a man of able parts , and of a pious and discreet conversation , and allowed by the bishop to serve in your church ? v. is your minister a person of a godly , sober , and peaceable conversation ? doth he so frame his own life , and the lives of such as are of his family , that he and they may be examples to the flock of christ ? or on the contrary , is he a frequenter of taverns and alehouses , a common gamester , a profane or obscene person , a swearer , curser , blasphemer , railer , scoffer , quarreller , fomenter of suits , and contention , among neighbours , an ordinary companion of drunkards and riotous persons in such their wicked courses : a resorter unto suspected and infamous houses ? is his carriage and course of life in any kind scandalous , and such as becometh not a minister of iesus christ ? doth he exercise himself in any such secular imployments , or sordid labour , as is unbe●●tting the duty and dignity of his office ? is he grave and comely in his hair and apparrel ? and doth he in all his behaviour , so carry himself , as that he may adorn the gospel , whereof he is a minister ? v. doth he with all diligence attend upon his ministry , and discharge all the duties belonging thereunto ? doth he read the publick prayers , psalms and lessons out of the old and new testament , and other parts of divine service , and celebrate every divine office , in such form , manner , and habit as is prescribed ? vi. doth he rightly and duly administer the holy sacraments , of baptism and the supper of the lord ? doth he take care that godfathers and godmothers present infants unto baptism , and undertake for them ? and doth he being thereunto desired baptize infants at home in case of weakness or danger . doth he frequently , or at the least thrice every year whereof easter to be one , administer the lords supper ? and doth he give warning therof the lords day before at morning-prayer , and exhort the people duly to prepare for the same ? is he careful not to admit thereunto any strangers , or any that live in any atrocious or grievous crime , or in open malice and hatred , to the offence and scandal of the church ; and doth he , having upon ●ust reasons not admitted them , give within a fortnight notice thereof unto the bishop ? or doth he admit any before they have been first catechised & instructed in the principles of religion , ●●d are able to give an accompt of the same , and before they have been confirmed , and are ready and desirous to be confirmed ? vii . doth he give notice of holydays , and of the ember-we●ks , that the people may ve minded to pray for such as are to be solemnly called to the work of the ministry ? doth he give notice of the yearly perambulation in rogation w●●k for preserving the bounds of the parish , and for desiring gods blessing upon the fruits of the earth ? doth he observe the 5th . of november , the 30th . of january , and the 29th . of may ? viii . is he a licensed preacher ? doth he , if not hindred by some necessary impediment , constantly preach in your church every lords day , or being hi●●r●d , doth he take care that it be done by another ? & doth he diligently instruct children & servants , 〈◊〉 ignorant persons of the parish in the principles of religion , contained in the creed , ten commandments lords prayer , and doctrine of the sacraments , according to the church-catechism , that so they may be brought to understand and take upon themselves their baptismal covenant , and be confirmed and admitted communicants ? doth he in his sermons preach only sound and wholsome doctrine , tending to peace , holinesse , and edi●●cation ; consonant to the holy 〈…〉 ord of god , and the doctrine contained in the articles of the church of england ? and doth he four times in the year teach the doctrine of the kings supremacy , and put the people in mind to be subject to principalities and powers , and to obey magistrates ; or doth he at any time preach any false , heretical , seditious , dangerous doctrine , tending to publick disturbance , and to alienate the hearts of the people from their loyalty and obedience ? ix . doth he endeavour to reclaim popi●h recusants , or any other persons of corrupt iudgements , from such their errours to the acknowledgement of the truth ? x. hath he celebrated matrimony between any persons ( without faculty granted by such as have authority to grant it ) except the banes of matrimony have been first published three severall sundayes or holy-dayes in the time of divine service , in the parish churches or chappels where the said parties dwell ? or doth he marry persons , ●hough licensed , at any unseason●ble times , and not between the hours of eight and twelve in the forenoon ? or , doth he marry them in any private place , and not in the church or chappel ? or doth he , after the banes are thrice asked , marry any under the age of one and twenty years before the parents or governours of the said parties have either person●lly , or by sufficient testimony , signified their consent to the said marriage ? xi . doth he , when any persons are dangerously sick , having notice thereof , resort unto them to pray with them , to instruct , to comfort , to exhort them to faith , repentance , brotherly love , and works of charity ? xii . doth herefuse , having had convenient warning given him , to bury any corpse that is brought to the church or church-yard , the dead person being such as is not denied christian burial ? xiii . doth he and the church-wardens cause the names of all that have been baptized , marryed , and buried , to be entred into the register , book , and a transcript from thence yearly sent into the bishop's office ? if not , you are to send in such transcripts for the several years past as have not been hitherto sent in . xiv . have you a weekly lecture in your parish ? is it preached by the parson or uicar himself , or by a combination of neighbour-ministers ? or by one single lecturer ? if so , is he in holy orders , of good learning , of a godly and peaceable life ? is he licensed to preach your lecture , and doth he therein behave himself as by the lawes and constitutions of this church is required ? concerning parishioners . i. are there any in your parish that come not to the publick assemblies and services of the church , or that make profession of any other then the true reformed religion which is professed and established in the church of england , or do any wayes reproach the same religion , or seduce others from it ? ii. have you any in your parish that oppugne or gain-say his majesties supremacy over all persons , and in all causes ecclesiastical and civil , within any of hi● dominions ? iii. do any in your parish profane the lords day by working in their ordinary callings , by loytring , tipling , or any other unlawful practices ? and do they observe all the holy days appointed by the church , according to the orders of the church prescribed in that behalf ? or , do any uintners , inne-keepers , or any other uictuallers or sellers of b●●r or ale ; suffer any persons to tipple & game in their houses upon those days in the time of divine service ? iv. do all in your parish resorting unto your church or chappel , upon every lords day , & holy day appointed for divine service , in their carriage and gesture there behave themselves with such reverence , order , decency & attention , during the time of common prayer , preaching , and other service of god there used , as the nature of such holy duties , and the order of the church doth require ; none neglecting or disturbing the publick service by sleeping , talking , walking , laughing , removing , going out , or any other profane , rude and offensive behaviours ? or do any interrupt the minister in any of his administrations ? v. are there any in your parish that kéep their infant-children unbaptised or are there any persons of riper years in your parish unbaptised ? vi. do all governours of families instruct their children and servants in the catechism , and send them to the minister to give an account thereof openly in the church upon the lords days and holy days , as is appointed ? vii . do all communicants thrice at the least every year , whereof easter to be one , in that méek and reverent manner which is required , partake of the lords supper : and do such signifie their names , and purpose to communicate unto the minister , at least the day before the celebration of the said holy sacrament ? viii . do any persons that are open and notorious evil doers , who live in malice and hatred , with whom for such their wickedness the congregation is justly offended , presume to come to the lords table , not having first declared their repentance that the congregation may thereby be satisfied ? ix . do all communicants pay their easter dues to your minister , and do they pay all other rates assessed upon them for relief of the poor , repairs of the church , and providing all things required of them to provide in order to divine offices ? x. are there any in your parish that have married within the forbidden degrées of affinity or consanguinity ( have any béen clancularly married in private houses ? do any lawfully married and not separated by due course of law , yet live asunder , and not co-habit together ? do married women after they have béen safely delivered , come in due time to the church to offer thanksgiving unto god for so great a mercy , and pay their accustomed duties ? xi . are such as dye in your parish decently buried according to the order of this church ? xii . are there any wills or testaments of persons-dead in your parish that be not yet proved , or are any goods administred without a due grant from the ordinary ? have any left legacies to pious uses in your parish , and how are those legacies bestowed ? xiii . are there in your parish any that are common swearers , or blasphemers of gods holy name , drunkards , adulterers , fornicators , concealers or harbourers of fornicators and adulterers , incestuous persons , railers , unclean and filthy talkers , sowers of sedition , faction , and discord amongst their neighbours ? and who are they ? xiv . is there any person in your parish , who having the gift of any ecclestastical benefice , hath made gain thereof by presenting a clerk or minister to it by any bargain or symoniacal compact ? or is suspected thereof ? concerning parish clerks and sextons . i. have you a parish clerk chosen by your minister , aged twenty years at the least , of honest conversation , and sufficient for the executing of his place by skill in reading , writing , and singing ? ii. doth he diligently attend the minister in all divine services at the church , and are the antient wages belonging unto him duly paid without fraud or diminution ? doth he or the sexton ( if you have any ) keep your church or chappel clean , and free from all annoyance , in due time ring or toll the bells before the beginning of divine service ; open and lock the church-doors , and carefully preserve all the things belonging unto the church , that are committed unto his custody ? concerning school-masters . i. have you any publick or private school in your parish , is your school-master of sober , honest , and religious conversation ? and is he allowed by the bishop or his chancellor ? doth he instruct his schollars in the church-catechism , and take care to train them up , not onely in learning , but in religion , and in the fear of god , framing their manners unto modesty and uertue ? doth he upon holy and festival dayes cause his schollars orderly to repair to your church or chappel , and there to behave themselves attenti●ely and reverently , during the whole time of service and sermon ? and doth he enquire after their proficiency in the things which they have there learned , by examining them at convenient times what they have remembred of such sermons ? concerning physitians , chirurgions and midwives . i. do any practise physick or chirurgery in your parish without due license ; or doth any woman take upon her to exercise the office of a midwife there , without approbation and license from the ordinary ? concerning church-wardens . i. are the church-wardens of your parish , chosen every year in easter week by the joint consent of the minister and parishioners , or one by the minister , and the other by the parishioners ? and are side-men likewise chosen by the minister and parishioners ; ii. have the last church-wardens within a moneth after the end of their year given before the minister and parishioners a just account of the moneys they have received , and what they have expended for reparations and other uses of the church ? and have they truly delivered up to the parishioners whatsoever money or other things are of right belonging to the church or parish ? you the church-wardens and sidemen are to take diligent care to sée the parishioners duly resort on the lords dayes and holy dayes to their church , and there continue the whole time of publick worship in due attendance thereupon ; you are not to suffer any to walk , or talk , or play , or stand idle , or any way to behave themselves unseemly in the church , church-porch , or church-yard , during the time of the publick worship to the disturbance and offence of the congregation : if any so do , you are to present them ; as also all such as at any time strike , quarrel or brawle in the church or church-yard . concerning ecclesiastical officers . have any ecclesiastical iudge or officer any advocate , register , procter , clerk , apari●or , or summoner , any way offended in their offices , ministeries , or services , contrary to the laws and canons ecclesiastical in that behalf provided . finis . a sermon preached before the king at white-hall on march 22, 1667, being easter-day / by edward lord bishop of norwich. reynolds, edward, 1599-1676. 1668 approx. 45 kb of xml-encoded text transcribed from 19 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-08 (eebo-tcp phase 1). a57158 wing r1283 estc r32286 12619603 ocm 12619603 64481 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. a57158) transcribed from: (early english books online ; image set 64481) images scanned from microfilm: (early english books, 1641-1700 ; 1534:25) a sermon preached before the king at white-hall on march 22, 1667, being easter-day / by edward lord bishop of norwich. reynolds, edward, 1599-1676. [2], 34 p. printed by thomas ratcliffe, and are to be sold by edward thomas ..., london : 1668. 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 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review (qc) and xml conversion a sermon preached before the king at white-hall , on march 22. 1667. being easter-day . by edward lord bishop of norwich . published by his majesties command . london printed by thomas ratcliffe , and are to be sold by edward thomas at the adam and eve in little-brittain . 1668. a sermon preached before the king at white-hall , on march 22. 1667. being easter-day . hebrews 13. v. 20 , 21. now the god of peace , that brought again from the dead our lord jesus , that great shepheard of the sheep , through the blood of the everlasting covenant , make you perfect in every good worke to do his will , working in you that which is well-pleasing in his sight , through jesus christ. the efficacy of the gospell dependeth not on the wisedome , industry , or ability of man , but on the blessing and power of god , who onely can open the heart to attend unto the word spoken . and therefore the apostle doth often begin and end his epistles with prayer , as the best key to open , and the best seal to close the doctrine taught . now because the summe of our happiness here standeth in two things , that god is at peace with us , and that we live in obedience to him , and both these founded in the covenant of grace , sealed by the blood of christ , the great apostle , high priest , and shepheard of the church , and ratified by the power of his resurrection ; therefore the apostle hath so couched these things in this prayer , that it may be a summary both of his doctrine touching the person and offices of christ in this epistle , and of the exhortations unto stedfastness in faith and obedience frequently inferred therefrom . the words contain in them two general parts : a prayer , and arguments to enforce it . in the prayer we observe , 1. the matter of it , perfection in every good work . 2. the rule of our perfection in working , god's will. 3. the end of doing his will , to please him . 4. the principles of this perfection , 1. god's peaceable affection towards us in christ. 2. god's gracious working in us . working in you that which is well-pleasing in his sight . the arguments are drawn , 1. from the free grace of god in an everlasting covenant . 2. from the love of christ , the great shepheard of his church , in purchasing all the mercies of that covenant with the price of his own blood. 3. from the power of god bearing witness to the efficacy and prevalency of that blood , in raising christ from the dead . 4. from the pastoral office , wherein christ applyeth and dispenseth the mercies of this covenant , as the great shepheard of the sheep . i begin with the prayer , wherein we have a compleat character of christian perfection in these few particulars : 1. an internal work of god's grace in us , working in you . good works begin not at the hand , but at the heart ; we must be renewed in the spirit of our minde , and strengthened by god's spirit in the inner-man , as the apostle speaks . he in the philosopher who could not make a dead body stand , gave it over with this conclusion , oportet ut sit aliquid intus . we may not judge of our selves by mere external conformities ; the lip or knee may be near , when the heart is farr off . we must try how our consciences is freed from the allowance , and our will from the love of sin , what life of grace is in our heart , how our soul stands in awe of god's commandments . the outward act may be dissembled , but no man can love god in hypocrisie ; again , the outward act may be disabled , but nothing can hinder the heart from delighting in god's law. every man is that in god's eye , which he is in his spiritual capacity . a bodily service , like a body , is dead without a soul to animate and enliven it . 2. life of grace within will produce work without . in vain do we please our selves in the opinion of a good heart , if there be an evil conversation . grace in the heart , like leaven in the lump , or sap in the root , wil work its way into the whole man. where god gives one heart , he gives one way , jer. 32. 39. the wicked must forsake his way as well as his thoughts , and so finde mercy , isaiah 55. 7. 3. christian perfection disposeth unto every good work , causeth a man to keep a good conscience in all things . sinceritie makes obedience universall . he who out of the awe of god's authority keeps one commandment , must needs , on the same reason , keep all , as saint james argues , cap. 2. 10. they being all alike holy , and alike his. there is in every good christian a concatenation of all vertues and grace . as the childe receives from the parent member for member , so when christ is formed in a believer , he receiveth of his fullness grace for grace , john 1. 16. and therefore as one dangerous wound may kill a man , or one dangerous leake sink a vessell , so one presumptuous sinne may destroy a soul. we must not therefore content our selves with herod's progress , of whom it is said , that he did many things , marc. 6. 20. but we must with david have respect unto all god's commandments , and hate every false way , psal. 119. 6. 128. this is our commission , to teach men to observe all things whatsoever christ hath commanded . matth. 28. 20. and this should be your resolution , to say with good cornelius , we are here present before god to hear all things that are commanded thee of god , act. 10. 3. 4. christian perfection is constant , holds out to a consummation and full growth , to a perfect man , eph. 4. 13. keeps god's statutes alwayes to the end , psal. 119. 112. proceeds from an heart throughly fitted , and composed for good works , as the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth , so the apostle sayeth of himself that he followed after , reached forth , and pressed forward in the race of christianity , phil. 3. 12 , 13 , 14. as all true denominations are founded in habituall and permanent qualities , we call not him a red man who is so onely with blushing , nor him a pale man who is so onely with passion ; so sincere piety is not in fitts , pangs , or sudden flashes , but is sober , regular , uniform , constantly disposing the soul unto every good work . 5. christian perfection hath for its standard and measure the good and perfect will of god , inquireth what god the lord will speak , psal. 85. 8. teacheth us to deny our own reason , and not dispute ; to deny our own will , and not to rebell against the will of god ; to say as christ to his father , not as i will , but as thou wilt ; or as saint paul in his conversion , lord what wilt thou have me to do ? great reason it is that the wisest will should order , and that the soveraign will should rule every other will which is subordinate unto it . and since we know that god requireth nothing of us but for our own benefit , ( for our goodness extendeth not unto him ) we should even out of self-love obey his will. 6. christian perfection proposeth as its ultimate end to please god , and to bring glory to his name , is not guided by carnal hopes or fears to please men , but chiefly regards god's eye and his approbation . so abraham walked before god , so david set the lord alwayes before his face , so our blessed saviour did always those things that pleased his father . and great reason it is , that the first of beings should be the last of ends ; that we should study to please and bring glory to him , who in so doing hath promised to assist and reward us , and by not so doing is provoked both to disappoint and to destroy us . lastly , our good works cannot please god , but in and through jesus christ. for 1. his spirit and grace are necessary to enable all our performances . 2. his merits and mercy are necessary to pardon all our failings . thus farr the matter of the prayer perfection in every good work to do god's will. we are next to consider the principles of these good works ; which are , 1. god's peaceable affection towards us , the god of peace . enmity began at us , but reconciliation begins at god , our destruction is of our selves , but from him is our help , hos. 13. 9. he came not onely to save , but to seek and to finde that which was lost , luke 19. 10. when we were sinners , obnoxious to justice ; enemies , exposed to wrath ; without strength , unable to decline god's justice , to withstand his power , to prevent or escape his displeasure ; for him in this case to send after his creatures , his enemies , that fled from him , that rebelled against him , to be seech them to be reconciled unto god , to be content to be saved , to accept of pardon and peace , of glory and blessedness , this is a love which passeth knowledge , which exceedeth the expression or comprehension of men or angells . and we must thus apprehend god as a god of peace before we can be fitted for any good work . it is the nature of man , as the historian , tells us , odisse quem laeserit ; we having by sin wronged god , do after hate and fly from him , till he proclaim pardon and peace . peter repented not of his denial till christ looked back upon him ; the tears which fell from his eyes , were put into them by the eyes of christ. while heaven in winter is cold and tempestuous , the earth is barren , till the sun return with warmoh and healing : so the soul is fruitless , till the light and favour of god shine forth upon it . we love him because he loved us first . 1 joh. 4. 19. we remember our wayes when he is pacified towards us , ezek. 16. 63. his pardon and goodness is the ground of our fear , there is forgiveness with thee , saieth the psalmist , that thou mayest be feared . psal. 130. 4. they shall fear the lord and his goodness , hos. 3. 5. godly men , sayeth macarius , have joy and fear mingled together ; the joy which they have in god , makes them fear to offend him , they dare not grieve him that comforts them , nor use his favours to his own dishonour . the best way therefore to abound in good works , to be kept in an uniform and constant love of god's holy wayes , is to get our hearts possessed with a sense and assurance of divine love , that god is unto us in christ a god of peace ; for where god speaks peace , he brings healing , isai. 57. 19. the peace of god wherever it is will rule , as the apostle teacheth us , col. 3. 15. assurance of faith is an excellent means to have the heart sprinkled from an evil conscience . heb. 10. 22. and here since our god is a god of peace , our saviour a prince of peace , his gospel a covenant of peace , his church a city of peace , compacted within it self , wherein , in the purest age thereof , the members were all of one heart and one soul , since we have all but one spirit , one faith , one hope , one baptisme , one common salvation , as saint jude calls it ; how should we all bewaile the never enough-lamented divisions which still continue and wofully increase in the midst of the most considerable protestant nation in the christian world ? how should all of us besiege heaven with united prayers , with uncessant importunities for the peace of jerusalem ? how should all whom the god of peace hath entrusted with the care of his house , looking strait forward , with a single eye , and unbiassed aime , to the glory of god , the interest of religion , and salvation of souls , put forth their utmost and most zealous endeavours to close up these dolefull breaches which are amongst us ? rulers , by the prophet , are called healers , isa. 3. 7. and it is recorded for the honour of jehoash king of judah that he took care for the repairing of the breaches of the house of god , 2 reg. 12. 5. the church of christ in heaven shall have no divisions in it , and he hath taught us to pray , that his will may be done on earth as it is in heaven . why should we not with all seriousness and sincerity endeavour , as farr as possibly may be , to effect that , which we hope for in heaven , which we pray for on earth ? we read of wise-hearted men that they made several curtaines with loops and taches , and so coupled them to one another , that they became one tabernacle , exod. 36. the lord thereby teaching us , that it is a work of special wisedom from above , so to procure order and unity in his church , that the interest and beauty thereof may be strengthened and preserved , that it may become beautifull as tirrah , comely as jerusalem , terrible as an army with banners . for certainly next to truth of doctrine , purity of worship , and holiness of life , there is nothing more necessary for promoting god's honour , and mens salvation , for preventing all atheistical prejudices against religion , and departures to a common adversarie , for strengthening the interests of all both governors and governed in the church , than the peace and unity thereof is . and so long as ephraim is against manasseh , and manasseh against ephraim , and both against judah , we may justly fear that god's anger is not yet turned away , but that his hand is stretched out still , as the prophet speaks , isai. 9. 21. the next principle of perfection is god's gracious working in us , fitting , preventing , assisting us , unto the good works here prayed for . this aide of divine grace is necessary , 1. to our habitual aptness , 2. to our actual working , 3. to our progress and perseverance in any good . all our good works are begun , continued and ended onely by god's grace . creatures which seek no higher perfections than are to befound within the sphere of their own nature , may by the guidance and force of nature attain thereunto : but man seeking a supernatural happiness , must be thereunto carried by the force of supernatural grace . 1. then our habitual fitness is onely from grace , our sufficiency is of god , 2 cor. 3. 5. of our selves we are utterly indisposed unto good. this indisposition saint austin hath reduced to two heads , ignorantia & difficultas . ignorance in the minde , the natural man cannot know the things of the spirit of god , 1 cor. 2. 14. difficulty , in the will for want of love , in the heart for want of sense and softness , in all the other faculties for want of strength . to the removal of these indispositions grace is necessary . 1. grace onely enlightneth the eyes by the spirit of wisedom and revelation , ephes. 1. 17 , 18. christ onely giveth us an understanding that we may know him that he is true , 1 joh. 5. 20. we have received the spirit which is of god , sayeth the apostle , that we might know the things that are freely given to us of god , 1 cor. 2. 12. 2. grace onely removeth difficulty , first from the will , by a sweet and effectual perswasion enclining us to love god , by a secret and ineffable operation working in us , & veras revelationes & bonas voluntates , as saint austin speaks . 2. grace onely removeth difficulty from the heart , by softening it with such an efficacy , according to the judgment of that excellent father , quae à nullo duro corde respuitur . i will give them , sayeth the lord , an heart of flesh , ezek. 36. 26. 3. grace onely removeth difficulty from all other faculties enabling them to do doe all things through the strength of christ , phil. 4. 13. not i , sayeth the apostle , but the grace of god which was with me , 1 cor. 15. 10. thus grace is necessary , ut innotescat quod latebat , ut suave fiat quod non delectabat , to make that known which was hidden from us , to make that sweet which was irksome to us , as the same father excellently speaks . 2. grace is necessary to put this habitual fitness into excercise . it is god that worketh in us both to will and to doe of his good pleasure , phil. 2. 13. it is god that works all our works in us and for us , isaiah 26. 12. certum est nos facere quum facimus , sed ille facit ut faciamus , as saint austin speaks . it is true we are the workmen when we do work , but it is he by his grace who enableth us to work. 3. grace is necessary to our perseverance in well-doing , as the presence of the sun is necessary to the continuance of light in the house , he is able to keep us from falling , as saint jude speaks , verse 24. non mihi sufficit , sayeth saint hierom , quòd semel donavit , nisi semper donaverit , peto ut accipiam , & cum accepero rursus peto : it is not enough for me that god giveth me grace once , except he give it me alwayes , i begg that i may receive it , and when i have received it , i begg it still . we must thus by constancy in faith and prayer attend upon all the means of grace , because every stepp of our sufficiency depends upon it . we now proceed unto the arguments used by the apostle for enforcing the matter of this prayer , drawn from the mercy of an everlasting covenant , from the blood of christ whereby that mercy was purchased for us , from his resurrection whereby it hath been ratified and secured unto us ; and lastly from his pastoral office , whereby it is administred and dispensed for the sanctification and salvation of hi church . 1. then our god of peace was pleased to enter into a covenant of grace with man , when he had violated the former covenant ; the lord might have left us in our lapsed estate , as he did the fallen angels , non expectavit angelos , sed praecipitavit , saith saint bernard . but he was more mercifull to sinfull man , who , since he fell not but by hearkning to the voyce of a tempter , should not perish without having provided for him the blood of a redeemer . 2. this covenant is founded and established in the blood of christ. sanction is essential to contracts , which among the antients was done by killing of a sacrifice , of which custom we finde mention jer. 34. 18 , and it was imitated by the gentiles , stabant , & caesâ firmabant faedera porcâ . that then which the scripture calls the blood of the covenant was that whereby the covenant was ratified , or had its sanction , as we read in tacitus , suetonius , plutarch and others , of leagues sealed by drinking of blood ; so servius the gramarian will have sanctio to come à sanguine , & faedus à feriendo . now christ by his blood is the mediator and surety in this covenant , as our apostle telleth us , a mediator to reconcile , a surety to undertake , according to the several articles whereby the parties in covenant stand engaged each to other . 1. in behalf of god there is due unto him from man satisfaction to his justice , and obedience to his law. christ as our surety hath in his own person fully satisfied the justice of god , and rigor of the law : and as our head doth derive upon his members the grace of his holy spirit , whereby they are enabled to perform such evangelical obedience , as the covenant of grace doth require , and accept . 2. in behalf of man there is necessary remission of sinne , reconciliation unto god , re estating in an inheritance , grace to make him holy , glory to make him blessed . these things god in this covenant of grace doth promise to give unto us in christ , who by the price of his blood hath purchased them for us . thus christ as our surety hath paid our debt unto god , and as the purchaser and treasurer of his father's mercie , doth procure and perform god's promises unto us . 3. this covenant is an everlasting covenant , so called by the prophet isaiah 55. 3. as by saint john an everlasting gospell , rev. 14. 6. though the manner of its dispensation in several ages of the church hath been divers , yet the substance is one and the same for ever : varta sacramenta , fides eadem , as saint austin speaks . a covenant founded in everlasting love , the gifts whereof are without repentance , rom. 11. 29. a covenant ratified by the oath of god to shew the immutability of his counsell therein , heb. 6. 17. a covenant of the sure mercies of david , isai. 55. 3. of a kingdom which cannot be moved , heb. 12. 28. lastly a covenant , the benefits whereof are for ever , everlasting salvation , heb. 5. 9. an eternal weight of glory , 2 cor. 4. 17. an inheritance incorruptible , and that fadeth not away , 1 pet. 1 , 4. now if we consider each of these three particulars , we shall finde them weighty arguments unto that holiness and perfection which the apostle here prayeth for . 1. the whole substance of the covenant is frequently in the scripture comprised and re-capitulated in these two words , i will be their god , and they shall be my people . and if he be our god we must be holy ; for it is written , ye shall be holy , for i the lord your god am holy , levit. 19. 2. and if we be his people we must be holy , for he saves his people from their sinnes , matth. 1. 21. he purifies unto himself a peculiar people , zealous of good works , tit. 2. 14. yea our holiness is one principal branch of those good things which in the covenant of grace are promised unto us . i will put my fear in their hearts , that they shall not depart from me , jer. 32. 40. i will give them an heart of flesh , that they may walk in my statutes , ezek. 11. 19 , 20. i will put my spirit within you , and cause you to walk in my statutes , and ye shall keep my judgments and do them , ezek. 36. 27. the law doth but command , but the covenant supplyeth grace to do , in sincerity , though not in perfection , what the law requires ; lex imperat , fides impetrat , as saint austin speaks . the law was given by moses , but grace to perform the duties of the moral law , and truth to accomplish the prefigurations of the ceremonial law came by jesus christ , john 1. 17. 2. the blood of christ , whereby the covenant of grace is established , and the sure mercies of david purchased for us , is an invincible argument unto holiness of life , for the blood of jesus christ cleanseth us from all sinne , 1 john 1. 7. the blood of christ purgeth our conscience from dead works to serve the living god , hebr. 9. 14. by the blood of christ we were redeemed from our vain conversation , 1 pet. 1. 18 , 19. in christ crucified faith sees his infinite love in giving himself for us , and this love of christ constraineth us to live unto him who died for us , 3 cor. 5. 14 , 15. in christ crucified faith sees the justice of god against sinne , who spared not his own sonne , but delivered him up for us all . and this works in the heart an hatred against sinne , and an endeavour to avenge the blood of christ upon it . and it works a fear of sinne , for if sinne brought a curse upon the sacrifice , it will much more bring it upon the sinner , if the sacrifice be despised . where sinne is found it will be punished . sinne forsaken and repented of hath been found on the sacrifice , and hath there been punished : sinne unforsaken and unrepented of remains yet upon the sinner , and so long he himself is under the curse which is due unto it . for christ did not dye to protect us in our sinnes , but to deliver us from them ; he dyed to save the sinner , but withall to destroy the sinne. he therefore who resolves to hold fast his sinne , doth interpretativè resolve to let go salvation . again the apostle teacheth us thus to argue , we are not our own , for we are bought with a price , therefore we must glorifie god in our bodie and in our spirit which are gods , 1 cor. 6. 19 , 20. for quod emitur transit in potestatem ementis . in the imperial law a person redeemed became the servant of him that redeemed him , per modum pignoris , till he could pay back his ransom . certainly christ did not purchase us with so precious a price as his own blood , that we should continue the servants of satan and sinne still , which he came to destroy . yeare bought with a price , sayeth the apostle , be ye not the servants of men , much less of sinne : for to this end christ both dyed and rose , and revived , that he might be lord both of the dead and living , rom. 14. 9. the apostle maketh mention of the fellowship of christ's sufferings , and our being made comformable to his death , phil. 3. 10. wherein our old man is crucified with him , that the bodie of sinne might be destroyed , that henceforth we should not serve sinne , as the same apostle speaks . for that is to be done to sinne in us , which was done to christ when he was made sinne for us . the death of christ was a violent death , christ having no sinne in himself could not have dyed otherwise than as a sacrifice : so sinne in us would never dye of it self , omnis peccator peccat in suo aeterno . it must therefore be judged , condemned , and destroyed , as the apostle speaks , rom. 6. 6. rom. 8. 3. again , the death of the cross was servile supplicium , as historians usually call it ; whereunto the apostle seemeth to allude , when he sayeth that christ took upon him the form of a servant , and became obedient unto death , even the death of the cross , phil 2. 7 , 8. thus should we treat sinne as a base , vile , and servile thing , not suffering it to reign or have dominion over us , as the apostle speaks , rom 6. 12. 14. again , the death of the cross was in same supplicium , christ endured the cross and despised the shame , saith our apostle , heb. 12. 2. so sinne should be put to shame by us . a sinner in his baptisme and repentance doth , as gregory nazianzen flegantly expresseth it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , put sinne to open shame , what fruit had ye in those things whereof you are now ashamed , sayeth the apostle , romans 6. 21. lastly , the death of the cross is frequently called in historians summum suppluium a cruel and a cursed death . we shou●d shew no mercy to sinne. christ would not drink the vinegar and ga●l , which some learned men ( as i remember ) think was a cup of astonishment to dull his senses against the pain of death , thereby teaching us , if so , to refuse any anodynes or stupesactives which might take away the sense of sinne from us . thus the blood of christ is to cure sinne , and not onely to cover it . one of the surest comforts of the pardon of sinne is its dying in us , for the life of a christian should be a shewing forth of the death of christ. 3. the everlastingness of the covenant of grace is an impregnable argument unto holiness of life . there is no real fruit in sin , the promises thereof are all false and deceitfull . gehazi promised himself gain , but got a leprosie . balaam pursued honour , but met with a sword. achan found a wedge of gold , but it cleaved asunder his soul from his body . the onely fruits of sinne are , shame if we repent , and death if we do not repent , rom. 6. 21. but whatever fruit we can promise our selves from sinne , it is all but vanishing and transitory , the pleasures of sinne are but for a season , heb. 11. 25. the world passeth away , and the lusts thereof , 1 john 2. 17. our sinne will leave us nothing to keep company with for ever , but a polluted soul , and a guilty conscience . now what a folly is it for men that are themselves immortal , who must have a being as long as there is power in god to preserve it , as long as there is truth in god to make good the promises of eternal life to them that serve him , and the threatnings of eternal death to them that despise him , not to provide an happiness of equal duration with themselves ? to preferr the false and dying comforts of the world , before the pleasures which are at god's right-hand for evermore ? o let us learn by a sincere and serious holiness of life , to secure unto our selves the mercies of an everlasting covenant , o let us remember what a god we have to do withall , and dread to provoke him , because his wrath is eternal , who amongst us can dwell with everlasting burnings ? and resolve to serve him with reverence and godly fear , because he will render unto them , who by patient continuance in well-doing , seek for glory , and honour , and immortality , eternal life , rom. 2. 7. and let the perpetuity of his covenant teach us constancy in our obedience . if he repent not of his mercy , neither should we repent of our duty ; if he save us to the uttermost , we should serve him to the uttermost . there will be an end of our labour and pain in serving of him , there will be no end of his love and grace in saving us . no comparison between a few tears of godly sorrow , and a whole river of endless pleasures ; between our weak and momentary duties , and a farr more exceeding and eternal weight of glory . there are but two arguments more , which being both peculiar to the day , and the solemnity thereof , i shall very briefly conclude with . the former is drawn from christ's resurrection , who brought again from the dead the lord jesus . but why is christ said here , as often elsewhere , to be raised by god the father , when we finde it done by his own power , destroy this temple , and in three dayes i will raise it up , john 2. 19. i have power to lay down my life , and i have power to take it up again , john 10. 18. i answer two things . first the spirit whereby christ was quickned , as saint peter expresseth it , 1 pet. 3. 18. was the spirit of the father , and of the sonne and so the action common to both. secondly , hereby the father , to whose justice the debt was due , by letting christ out of prison , acknowledged a satisfaction of judgment . christ dyed as a reputed transgressor , he was numbred with the transgressors , isai. 53. 12. but he rose a justified person , and declared the sonne of god with power , rom. 1. 4. for owning whereof before , as for blasphemie , they accused and condemned him , john 10. 33 , 36. john 19. 7. now this doctrine of the resurrection is likewise a notable argument to enforce the duty here prayed for . we finde deliverance out of captivity largely described by a resurrection , ezek. 37. 1 , 13. and even this figurative resurrection is used as a special argument to enforce the duties of the whole decalogue . i am the lord thy god which brought thee out of the land of egypt , out of the house of bondage , thou shalt have no other gods before me , &c. in like manner , the resurrection of christ being a deliliverance from a greater captivity , is an excellent argument unto holiness of life ; for god , having raised up his sonne jesus , sent him to bless us , in turning us away from our iniquity , act. 3. 26. that like as christ was raised from the dead by the glory of the father , so we also should walk in newness of life , rom. 6. 4. the life of christ is diffusive and communicative , because i live , ye shall live also , john 14. 19. christ rose to declare his victory over all our enemies , the greatest whereof is sinne , in the subduing whereof and quickning us unto new obedience , the self-same power is exerted upon the hearts of sinners , which was wrought in christ when he was raised from the dead , as the apostle insinuateth , eph. 1. 19 , 20. eph. 2. 1 , 5. col. 2. 12. the resurrection of christ is a ground of holiness , per modum causae efficientis & exemplaris . 1. by way of efficiency , called the power of his resurrection , phil. 3. 10. whereby we are risen with him , as the apostle speaks , col. 3. 1. he from his grave , and we from our sinne ; for he being the head , and we the members , we have a communion with him in the good things of the head. being a risen and a living head , he will not have a dead body . god is not the god , nor christ the head , of the dead , but of the living . 2. by way of pattern , his resurrection is an exemplar of our sanctification . 1. he rose to life , not as a ghost or spectrum , but as a victor , to teach us not to content our selves with dead shews of holiness , but to live the life of god. 2. he rose to an heavenly life , to ascend unto his father , teaching us to have our conversation in heaven , and our affections set upon things above where christ is . 3. he rose to an abiding life , to dye no more , now no more to return to corruption , rom. 6. 9. acts 13. 34. so should we unto such a repentance as is not again to be repented of , 2 cor. 7. 10. 4. he rose to life speedily , very early in the morning , luke 24. 1. teaching us , as the psalmist speaks , to make haste , and not delay to keep god's commandments , psal. 119. 60. rise as early as we will he is up to save us , before we are to serve him . 5. he rose to a victorious life , he came not forth bound as lazarus , but he left the grave-cloaths behind him , john 20. 6 , 7. so should we rise from sinne , never to be bound or intangled in it more . a sealed-stone , a watch of souldiers could not hinder his resurrection ; no fears or prejudices should dismay us , or keep us in the grave of sinne , when christ calls us out . in our spiritual resurrection , there are ever , more with us , than against us . we should keep these evidences of our communion with christ in his resurrection clear and unquestionable ; for we must rise with him unto holmess , before we can rise with him unto glory . no man can rationally hope to be like unto christ in blessedness hereafter who doth not purifie himself , that he may be like unto him in holiness here ; no man can sincerely desire consummate holiness , who is an enemy to inchoate holiness . the last argument is drawn from christ's pastoral office , the great shepheard of the sheep , of whom the angell foretold that he should be great , luke 1. 22. a great king , a great prophet , a great high-priest , the chief shepheard , great in power , and this power acted by great love , and both quickned by great interest : for he is lord of the house , the sheep are his own. all which power , love and interest he will put forth to save to the uttermost those that come unto god by him , for every office of his is by him powerfully administred , to the sanctification and salvation of his people . 1. as a shepheard he rules and governs his people with a scepter of righteousness , bringing into captivity their thoughts unto his obedience , causing them with all chearfulness to submit unto his soveraignty , and to choose much rather to be ordered by his will , than to be left unto their own. 2. as a shepheard he leads them by his heavenly doctrine and most gracious example into the wayes of truth and holiness ; causing them to walk as he walked , to follow his steps ; and as the angel of god's presence , treading forth their way unto the heavenly canaan for them . 3. as a shepheard he heals all their sicknesses , whereof sinne is the chief : this is his name the lord that healeth us , exod. 15. 26. for this end he was wounded , that by his stripes we might be healed , he a true bethesdah , whose waters are for healing , a tree of life , whose leaves are for healing , a sun of righteousness , whose wings are for healing , no sickness , no death , is too hard for him , he hath raised dead men from the bed , from the biere , from the grave , from dry bones ; no man's doubts or fears , no man's sinnes or temptations should keep him from coming with a lively faith , with godly sorrow , with unfeigned repentance unto christ for mercy ; of all sinners they who feel most need of him , are most welcome to him , and whosoever so come , he will in no wise cast them out , john 6. 37. lastly , as a shepheard he feedeth his people not onely with his holy word , but with his own most precious body and blood. in the law , the passover , after it had been sacrificed unto god , was to be eaten in a feast by them that offered it , deut. 16. 2 , 5 , 6 , 7. conformably whereunto , christ having been sacrificed for us , is in his last supper , as a perpetual feast , fedd on by us . and as no man might eate of the legal sacrifice in his legal uncleaness , no more can we be welcome unto the lords table , if we come thither in impenitency and spiritual defilement . christ our passover is sacrificed for us , therefore we must keep the feast , not with the leaven of malice and wickedness , but with the unleavened bread of sincerity and truth , 1 cor. 5. 8. we come unto the lords table for fellowship with christ in his sufferings , that being made conformable unto his death , we also may be dead unto sinne , as the apostle speaks . we come thither to exercise that faith in christ crucified , which the scripture assureth us doth purifie the heart , and work by love. we come , as to receive the seals of the sure mercies of david unto us , so to renew our covenant of obedience and service unto him , to dedicate and offer up our selves as living sacrifices holy and acceptable unto god. lastly , we come to the lords table to profess our unfeigned love and thankfulness unto christ for the unspeakable benefits of his passion ; and this is love , sayeth the apostle , that we keep his commandments ; this is thankfulness , that we order our conversation aright , as becometh the gospel of christ , adorning the doctrine of god our saviour with lives suitable to the strict and severe precepts of his word , for herein , saith christ , is my father glorified in that you bring forth much fruit. that we may in this manner bring glory unto god , and testifie our fellowship with christ in his sufferings , that we may thus evidence the sincerity of our love and thankfulness unto him for the unspeakable benefits of his death and passion , the god of peace who brought again from the dead the lord jesus , the great shepheard of the sheep , through the blood of the everlasting covenant , make us perfect in every good work to do his will , working in us that which is well-pleasing in his sight , through jesus christ. to whom be glory for ever and ever . amen . finis . notes, typically marginal, from the original text notes for div a57158-e170 act. 16. 14. eph. 4. 23. 3. 16. matth. 15. 8. heb. 13. 18. matth. 26. 39. act. 9. 6. deut. 10. 13. psal. 16. 2. gen. 17. 1. psal. 16. 8. joh. 8. 29. rom. 5. 6. 8. 10. 2 cor. 5. 20. eph. 3. 9. luke 22. 61. isai. 9. 6. isai. 54. 10. psal. 122. 3. act. 4. 32 eph. 4. 4 , 5. jude 8. 3. cant. 6. 4. exod. 24. 8. zach. 9. 11. heb. 9. 20. heb. 7. 11. 8. 6. heb. 8. 12. 2 cor. 5. 19. heb. 9. 15. zach. 12. 10. rem . 2. 7. jer. 24 7. 30. 22. 31. 33. 32. 38. ezek , 11. 20. 36. 28. hos. 2. 23. 1 cor. 7. 23. rom. 6. 6. act. 2. 24. 32. 3. 15 , 26. 4 10. 5. 30. 13-30 , 33. rom. 6. 4. 1 tim. 3. 16. matth. 22. 32. john 20. 17. phil. 3. 20. col. 3. 1 , 2. matth. 5. 25. luke 7. 16. heb. 4. 14. 1 pet. 5. 5. heb. 3. 6. joh. 21. 16 , 17. 10. 14 , 27. heb. 1. 8. 2 cor. 10. 5. 1 john 2. 6. 1 pet. 2. 21. john 10 4. 27. exod. 23. 20. psal. 103. 3. 147. 3. isai. 61. 1. isai , 53. 3. john 5. 2. zach. 13. 1. rev. 22. 2. mal. 4. 2. mark 5. 40 , 41 , 42. luke 7. 14 , 15. joh 11. 43 , 44. ezek. 37. 4 , 10. psal. 23. 1 , 5. levit. 7. 20. num. 9. 6. phil. 3. 10. rom 6. 11. acts 15. 9. gal. 5. 6. rom. 12. 1. 1 john 5. 3. psal 50. 23. phil. 1. 27. tit. 2. 10 , 14. john 15. 8. the wall & glory of jerusalem, in a sermon preached in st. pauls-church london, before the right honorable the lord mayor, lord general, aldermen, common council, and companies of the honorable city of london, february 28. 1659. being a day of solemn thanksgiving unto god, for restoring the parliament and common council, and for preserving the city. by edward reynolds d.d. reynolds, edward, 1599-1676. this text is an enriched version of the tcp digital transcription a91760 of text r203437 in the english short title catalog (thomason e1017_6). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 53 kb of xml-encoded text transcribed from 20 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a91760 wing r1302 thomason e1017_6 estc r203437 99863391 99863391 115590 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. a91760) transcribed from: (early english books online ; image set 115590) images scanned from microfilm: (thomason tracts ; 151:e1017[6]) the wall & glory of jerusalem, in a sermon preached in st. pauls-church london, before the right honorable the lord mayor, lord general, aldermen, common council, and companies of the honorable city of london, february 28. 1659. being a day of solemn thanksgiving unto god, for restoring the parliament and common council, and for preserving the city. by edward reynolds d.d. reynolds, edward, 1599-1676. [8], 31, [1] p. printed by tho: newcomb, for george thomason, at the rose and crown in st. pauls church-yard, london : 1660. running title reads: the wall and glory of jerusalem. in this edition signature b is under the "nt" of "carpenters". quire a is in the same setting as the other 31-p. edition. annotation on thomason copy: "march 13 1659"; also the last two numbers of the imprint date have been marked through. reproduction of the original in the british library. eng sermons, english -17th century. a91760 r203437 (thomason e1017_6). civilwar no the wall & glory of jerusalem,: in a sermon preached in st. pauls-church london, before the right honorable the lord mayor, lord general, a reynolds, edward 1660 9518 0 20 0 0 1 0 32 c the rate of 32 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2007-04 tcp assigned for keying and markup 2007-04 aptara keyed and coded from proquest page images 2007-06 pip willcox sampled and proofread 2007-06 pip willcox text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the wall & glory of jerusalem , in a sermon preached in st. pauls-church london , before the right honorable the lord mayor , lord general , aldermen , common council , and companies of the honorable city of london , february 28. 1659. being a day of solemn thanksgiving unto god , for restoring the parliament and common council , and for preserving the city . by edward reynolds d. d. london printed by tho : newcomb , for george thomason , at the rose and crown in st. pauls church-yard , 1660. to the right honorable thomas aleyn lord mayor of the city of london , the court of aldermen and common council . right honorable , amongst all the exceeding great and precious promises which the lord hath made unto his people , these are of a very radiant lustre , and special magnitude ; that he would appoint a place for them , and plant them , that they should dwell in a place of their own , and move no more , neither should the children of wickedness afflict them any more as before time . that he would build them and not pull them down , and plant them and not pluck them up , and give them an heart to know him , and to return unto him with their whole heart . whereby we understand , that stability and sanctity , healing and holiness , are two most eminent and signal mercies of god unto a people , who have been long exercised with breach upon breach , and emptied from vessel into vessel . how sad the condition of these discomposed and dilacerated nations hath been ; how doleful the earthquakes and concussions both in church and state ; how daring the insolencies and attempts of men of unstable minds destitute of solid and steady principles , acted by the various and quotidian conduct of changeable and domestical interests , have been against our jachin and our boaz , authority in our parliaments , and ministry in our churches , hath been so well known both at home and abroad , as to render these nations a shame to themselves , and a ludibrium to the world . what the great works are which the lord by the wonderful series and vicissitudes of providence is doing in the midst of us , the hearts of his servants , hanging in suspence between hope and fear , do tremulously attend upon , and labor to understand . when we consider the maturity of our mighty sins , we have great reason to fear his wrath ; and when we observe the progress of his wonderful works , we have some comfortable encouragement to hope for the renewall of his mercy . and that so much the rather , because he hath stirred up your hearts in this great city to return unto him the glory due unto his name for his goodness to these nations , in restoring the parliament , and unto your selves , in restoring your council , and healing the wound inflicted on the honor of this renowned city . that the lord will be graciously pleased to crown and consummate the mercies which he hath begun , in guideing the hearts of the people to chuse for this next parliament , men of eminency for piety and prudence , who may come with healing spirits , and make it their business to repair our breaches , and be the restorers of paths to dwell in , who may lay to heart the interest of christ and his church , and promote purity of doctrine and worship , due administration of holy ordinances , and whatever may conduce to the power of godliness , and the comfort of all that love the lord jesus in sincerity ; that he will be pleased to set his eye and his heart upon this city for good , and to dwell in it night and day , to be a wall of fire about it , and the glory in the midst of it , to appoint salvation for walls and bulwarks unto it , is and shall be the hearty prayer of your most humble and faithful servant in the lord , edward reynolds . march 14. 1659. the wall and glory of jerusalem , in a sermon preached in pauls church london . zach. 2. 5. for i , saith the lord , will be unto her a wall of fire round about , and will be the glory in the midst of her . two gracious visions the lord giveth our prophet in the former chapter : one of a man riding amongst the mirtile-trees in the bottom ; christ in his despised church at babylon : the other of four carpenters , sent to fray and cast out the horns which had scattered the church , by both giving an assurance , that he would disappoint the enemies of his afflicted people . we have here in this chapter another vision , of a man with a measuring line in his hand , to shew that the lord was now in a readiness to build and restore the city & temple , the former we find accordingly done by the care of nehemiah , cap. 3 , & cap. 6. 15. the latter by joshua and zerubbabel . ezra . 6 : 14 , 15. now whereas it is here said , ver. 4. that jerusalem should be inhabited as towns without walls , which may seem first to cross the history , neh. 6. 15. where we find that the wall was finished . 2. to discourage the people , who having such potent and malicious adversaries , round about as they had , should by that means be exposed to all the assaults and impressions which they should make upon them : the meaning is , that though the city within the walls were very spacious , yet the people should return in so great abundance ( as josephus reports they did ) that multitudes should be constrained to lie without the walls , unto whom the lord promiseth to be himself a wall and defence . they were now called to build the city and temple : two great discouragements they scorn , nehem. 4. 8. 1. 3. 7 , 8 , 9. nehem. 6. 1. 10. ezra . 4. 4 , 5. the lord here by a gracious promise fortifieth them against the fear of both ; against the fear of danger , by promising to be their protection , and against the fear of scorn , by promising to be their glory . when they are without walls , i will be their wall ; when they are without gates , i will be their gate , my salvation shall be a bulwark unto them , they shall call their walls salvation , and their gates praise . isai. 26 , 1. 60. 18. the words set forth the lord opposing all the enemies , removing all the fears of his people , by a double promise , of protection , against all powerfull oppositions , of honor against all reproachfull insultations . in both is considerable ; first , the author and substance of it , i , saith the lord . 2. the subject of it , jerusalem , i will be unto her . 3. the description of it . 1. of the protection , by the metaphors of a wall and of fire , and the place of that , in circuitu , round about . 2. of the honor , and the place of that , i will be for glory , or the glory in the midst of her . a weak people met together about an hated and invidious enterprize , opposed by strong , subtle , vigilant , active , malicious adversaries , had need have a help to defend them i saith the lord will be an help , a wall unto them . but potent enemies can batter walls and scale them : ezek. 21. 22. prov. 21. 22. nay saith the lord , i will prevent that fear , i will be a wall of fire , which the enemy shall not dare come near or touch . but a wall may have gaps and breaches in it , the gates may be pulled down and consumed , as we find they were , nehem. 1. 3. 6. 1. and then whatever the wall be , the breaches will let in the enemy ; the poor church is never without some breaches or other , called the breaches of the city of david , isai. 22. 9. some gates pull'd down , to lay them open to danger . but every work of god is perfect . deut. 32. 4. where he is a wall , he will be a wall , in circuitu , round about , no breach , no gap , no gate or portcullis pull'd down , by which danger may enter in . but if the wall be fire , what will become of the houses of the city ? i will , saith the lord , be a wall unto her , not a wall against her . it is dativus commodi , a beneficial fire to the city , a consuming fire to the enemy that assaults her . a fire for the three children to walk in ; a fire for their enemies to perish by ; a fire in the bush to moses ; a fire in brimstone to sodom ; a destroying fire to the captains of ahaziah , and a triumphal fire , a chariot of fire to the lords prophet . but a wall may shut men and their misery in together , the wall of a prison or dungeon is no great comfort to those that are shut within it . it may be sad enough in medio , though there be a wall in circuitu . we have a relief against that too ; as the lord is a wall of fire round about to keep out the enemie , so he is the glory in the midst of jerusalem , to comfort his people . providence is expressed by a circumference with an eye in the center . god is here both in the circumference , and in the center of jerusalem ; a severe providence in circuitu to keep off the enemie , a gracious providence in medio , to honor and revive his people . ignis & exitium hostibus , gloria & subsidium ecclesiae . the poor church was miserably opposed & oppressed by the potency of their enemies on every side . but against them all they have a god to put into the other part of the ballance : god alone is eminently unto his people , whatever good thing else they want . in widowhood he is an husband ; thy maker is thine husband , isai. 54. 5. in orphanship he is a father ; a father of the fatherless is god in his holy habitation , psal. 88. 5. in darkness a sun , in danger a shield , psal. 84. 11. a refuge in trouble , a river in drought : psal. 46. 1 : 4. a safety where there is no wall , a praise where there is no gate , a light where there is no sun , isai. 60. 18 , 19. a god of salvation in whom his servants can triumph where all other comforts in the world are wanting . habak. 3. 17 , 18. let us hold fast our god , and we need not fear our enemie . if god be for us , who can be against us ? rom. 8. 31. if he justifie , who can condemn ? if he love , who can seperate ? many will be against us to hate us , but none can be against us , to hurt us . many will girde and girde again , many will take counsel , and make a decree , many will raunt it with pharaoh , i will pursue , i will overtake , i will divide the spoil , my lust shall be satisfied , i will draw my sword , mine hand shall destroy . exod. 15. 9. agam , ruam , rapiam , tundam , prosternam , as the proud confident in the comoedian : but if he be immanuel , god with us , they shall be broken , their counsels shall not stand , their decrees shall come to naught , he will strengthen , he will help , he will uphold with the right hand of his righteousness , isai. 8. 9 , 10. isai. 41. 10. let the name of your city be jehovah shammah , the lord is there , be zealous for his truth and worship , for his name and glory , let him be in medio , in the midst of your hearts to fear him , of your counsels to follow him , of your houses , your trades , your conversation to walk with him , provoke him not by your impieties against him , by your unrighteousness against men , and then , if there be any help or comfort against danger in heaven or earth he can command it , if there be none he can create it , whatever is wanting he can supply and make it good out of himself , i will be a wall . 1. a wall of partition to separate the church from the world , as the land of canaan was divided by the mediterranean sea west ward , by the inland seas , and the river jordan eastward , and at each end north and south with mountains : so the church of god is severed and shut up from the rest of the world . israel dwelt alone , and was reckoned amongst the nations . num. 23 : 9. they are chosen out of the world , john 15 : 19. a garden inclosed , a spring shut up , a fountain sealed . cant. 4 : 12. their laws diverse from all people , ester 3. 8. they are not to conform to the world , rom. 12 : 2. nor to walk {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . eph. 2. 2. the world knows them not . 1 joh. 3. but looks on them as prodigies and men to be wondered at , zach. 3 : 8. 2. a wall of conjunction , uniting the parts together in one common interest , as the brain is walled in by the skull , the vital parts by the ribs and the breast , to keep them firm and close together , that they may not be scatered nor divided , though the members of the church are called out from the world , and are to separate from that : yet they are to be compacted and united within themselves . psal. 122. 3. to be of one heart , and of one soul , act. 4. 32. to hold the unity of the spirit , in the bond of peace : to have a coagmentation and joining together , eph. 4. 16. factions and divisions in the church , are usually the fruits of the flesh ; when one is of paul , another of apollo , are ye not carnal ? 1 cor. 3. 4. the apostle warns us to take heed of such as cause divisions and offences , contrary to the doctrine received , as those that serve not the lord jesus , but their own bellies : 1 cor. 3. 3. rom. 16. 17 , 18. we have seen by very sad experience , when there hath been no wall nor inclosure to bound and keep within some principles of unity , the wilde and exhorbitant spirits of men , who either acted by interest , or driving on designs , or possessed with prejudice against received doctrines , have departed from sound truth and brotherly love : what flames and confusions have overspread these nations , once famous for unity in orthodox truth ; what forsaking of ordinances , what magnifying of deceitful lights , what rage against ministry , what violations of magistracy , what bleeding of princes , what breakings of parliaments , what phrenetick and furious extravagances and disorders have stained the glory of the reformed religion amongst us . the evidence of these doleful effects should now at last awaken the spirits of all wise , godly and sober persons , to close in some healing and uniting counsels , not to foment animosities , nor cherish jealousies one against another , but studying every man his own failings , to be the more remiss in censuring , and the more inclinable unto closing with their christian brethren ; why should we shut any out of our love here , whom we dare not exclude from the common salvation hereafter ? and indeed when the lord is pleased to send a spirit of unity and agreement amongst a people , to make them tender of each others safety , and to look on the welfare of the parts , as the common interest of the whole , they are hereby a wall unto one another , as nabals servants said of david and his men , 1 sam. 25. 16. every thing is best preserved when most united . it is easie to break the sticks of a fagot when the bond is loosed , and they sever'd each from other , but while they are bound together , they mutually preserve each other . love is a bond , col. 3. 14. the integrity of the body is preserved by the love of the members unto one another ; therefore nature hath taught weak cattle to keep together in flocks , and fishes in sholes , and birds in flights , whereas beasts of prey live commonly alone , as lyons , whales , eagles , kites . a kingdom divided within it self cannot stand : therefore as christ is not divided , 1 cor. 1. 13. would not have his bones broken , nor his garment parted , so neither should his church . she is never so terrible , as when she is an army with banners , united & compacted into one body . 3. a wall of protection and defence . as the lord promiseth to encamp about his house and to defend them , zach. 9 : 8. 15. he is a rock , a tower ; a shield , a chamber , a sanctuary , and here a wall to preserve and protect his people . great hath ever been the care of states , to keep the walls and gates of cities inviolable ; in the roman law they are called res sanctae & divini juris , sacred things and in no case to be injured , and it was a capital crime , to climb over them . we read in diod : sic. what care themistocles took to build a wall about athens , bec. walls are a great defence and protection to the cities to which they belong . the lord doth thus as a wall protect his church . 1. in a way of promise , i saith the lord ; his saying it , is doing it . his word is operative & efficacious , gods promises are the walls about his church . every thing is preserved by the same word whereby it is created . he upholdeth all things by the word of his power heb. 1. 3. his servants count themselves safe under his promise , they trust in his word . psal. 119. 81. 2. in a way of power , making bare his arm in their cause , then when all second helps fail and are at a stand , such a defence he was to israel at the red sea , when death was before and behind , and on every side of them , so that they were able to do nothing , but only to stand still , and see the salvation of god . 3. in a way of providence . 1. by creatures , with whom he maketh a covenant in behalf of his people , that they shall not but in all his holy mountain . of this league we read , job 5 : 23. hos. 2 : 18. ezek. 34. 25. 2. by enemies , making moab a covert from his out-casts . isai. 16 : 4. as dead thorns are a fence about a garden . he doth sometimes not only restraine the wrath of evil men , as he did labans and esaus from hurting jacob , but doth make them helpful and beneficial unto them , as the dissention between the pharisees and saduces was to paul , act. 23. 6 , 7. as the egyptians lent their jewels unto israel to hasten them away , exod. 12 : 35 , 36. 3. by casualties , ordering contingent events , and various incoherent emergencies to the protection of his people , as the noise in the mulberry trees , 2 sam. 5 : 24. the shining of the sun on the waters , 2 reg. 3. 22. the suddain incursion of the philistines , 1 sam. 23 : 27 , 28 : the chaine of fortuitous events , which we may observe in the history of joseph , and in the book of esther . 4. in a way of grace , the lord planting such beauties and rayes of spiritual majesty upon his servants , as causeth their very adversaries to reverence them , and fear to annoy them , as herod did john , and felix paul , for wisdom maketh a mans face to shine . eccles. 8 : 1. there are flowers which they call wall-flowers , and there are graces , which i may call wall-graces , which have a special protecting vertue in them . innocency , whereby we put to silence the frowardness of foolish men . 1. pet : 2 : 15. wisdom , which god hath given for a defence . eccles. 7. 12. by this abigal diverted the ruine intended against nabal and his family . meekness and humiliiy ; for the lowest things are safest . a tempest breaks an oake , but not the ears of corn which yield unto it . a canon bullet battereth a lofty tower of marble , which is deaded by a raw mud wall . a soft spirit turneth away wrath , prov. 15 : 1. holy fortitude , which is a fence against terror . pro. 28. 1 : spiritual peace and joy which is a garison to the heart , phil. 4. 7. the joy of the lord is the strength of his servants , nehem. 8 : 10. the invincible power of faith , which is a shield against satan , and our victory over the world , ephes. 6. 16. 1. joh. 5 : 4. hope , the anchor of the soul , the whetstone of christian courage , the more we expect for the future , the securer we are for the present against the fear of evil . lastly the spirit of supplication , which flies to the name of the lord as a strong tower , which wrestles and prevailes with god , vincit invincibilem , ligat omnipotentem , and therefore is a principal part of the christian panoply . eph. 6. 18. and thus is the lord a wall of protection to his church . in a way of promise , in a way of power , in a way of providence , ordering creatures , enemies , casualties to the defence of his people , and in a way of grace . and his protection is like that of a wall in these two respects . 1. he is a near , present , ready defence . evil may be at hand , when help is too for off to come seasonably in . but the wall joyns , and is near unto the city : such a defence the lord is , a present help in trouble , psal. 46. 1. a god near at hand , not in a journey , or a sleep , or out of the way , when he should help us , jer. 23. 23. nigh unto his people in all that they call upon him for , deut. 4 : 7. psal. 85 : 9. 2. an adequate and proportionable defence . a wall defends a city on every side . as the enemies compass the church about with danger , psal. 22 : 12. 16. psal. 118 : 10. 12. so doth the lord compass it with mercy , psal. 32. 10. but the strongest walls , though of iron or brass ( for such we read of , ezek. 4. 3. jer. 15. 20. ) may by military engines be scaled , battered or demolished . therefore the lord , to shew that he is an impregnable protection , saith , that he will be a wall of fire , which cannot be scaled nor broken down , which consumes all engines that attempt any thing against it , as the flaming sword kept the way of the tree of life . the pillar of fire secured israel . fire in the bush kept any from coming near to cut off the boughs , and yet did not it self consume them . he is a fire in the enemies wall to overturn it , jer. 49. 27. but to jerusalem , he is a wall of fire to defend it . he once defended the church with a wall of water , exod. 14. 22. and still defends it as a wall of fire . by himself , who is a consuming fire . heb. 12. 29. by his angels , who are a flaming fire , psal. 104. 4. therefore solomon carved cherubims on the walls of the temple , 2 chron. 3. 7. to signifie that angels are the walls of the church ; the angel of the lord encampeth round about them that fear him to deliver them . psal. 34. 7. and his protection is like fire in these four respects . 1. it is terrible and conspicuous , which in a wonderful manner doth strike fear into his enemies , as he promised to go before his people as a consuming fire , deut. 9. 3. the prophet describes the terrible majesty of the lord by a throne of fire , ezek. 1. 26 , 27. and the glorious coming of christ , by flames of fire , 2 thes. 1. 8 , 9. we are bid to praise him in the fires , isai. 24. 15. for those conspicuous mercies whereby he hath shewed himself a consuming fire in behalf of his people . he answereth his people by terrible things , psal. 65. 5. things which they looked not for , isai. 64. 3. to make his name known unto his adversaries . 2. it is an impregnable and invincible defence . other walls , though high , though broad , by battering rams have been demolished , and by mounts scaled . the walls of babylon were two hundred foot high , and fifty foot broad , as diodorus siculus , pliny , and herodotus report , yet even these were broken down , jere. 51. 58. but no man dare climb , no engines can be applied against a wall of fire , it will devour the batteries that are made against it . 3. it is a constant and perpetual defence , for this is not a wasting , but a sixed fire , like that in the bush , which did not consume it , but dwelt in it , deut. 33. 16. he is a sun and a shield , his protection is an enduring thing , as the fire of the sun , psal. 84. 11. 89. 36. the defence which is over his glory , upon the assemblies of sion , viz. the pillar of the cloud , and of fire is never taken away . isai. 4. 5. exod. 13. 22. 4. it is an active , an offensive , an efficacious defence . other walls are defensive only , to prohibit and hinder assaults , but a wall of fire doth fight for those whom it doth defend ; it is not only a wall , but a magazine ; not only a fence , but a weapon ; not only a muniment , but an army . as israels wall of water did drown pharoah , so the three childrens wall of fire , did devour those that threw them into it . the protection of god about his church , is a most operative , and a most efficacious protection . we have taken a view of the wall , let us consider the city thus walled , the subject of this defence ; i will be unto her , unto jerusalem , the city of the great god , where his dwelling is , there is his defence , as men use to mound the places of their habitation . the more a people have of gods presence , the more they have of his protection . his covering is upon his glory . isai. 4. 5. his angels guard us in viis , non in praecipitiis . psal. 91. 11. when we go to appear before the lord , the enemie shall not desire our land , exod. 34. 24. but if we have our back upon jerusalem we are out of his protection , as he that went from jerusalem to jerico . luke 10. 30. consider in the church property and preciousness , they are gods own . judea was called immanuels land , zion his rest , psal. 132 : 14. they are in special manner his people , isai. 63 : 19. 64 : 9. ezek. 16 : 8. and they are his precious and peculiar treasure , his jewels , mal. 3 : 17. and property in precious things , will certainly procure protection . consider in the lord his love , and his promise , his grace , and his fidelity . his eyes and his heart are perpetually upon his church , 1 reg. 9 : 3. she is graven on the palmes of his hands , isai. 49 : 16. they that touch her , touch the apple of his eye , zach. 2. 8. he will never suffer his beloved to be unprotected , especially having engaged his promise , that the gates of hell shall not prevaile against it . mat. 16 : 18. and that they may not prevail against it , the protection must be complete , a wall must be round about it , the defence must be answerable to the assault . the church in the wilderness marched in a four square body with the tabernacle of the congregation in the midst of them , and their standards one very side , as we find num. 2. the standards were as a wall of fire , jehovah nissi , and the tabernacle the glory in the midst of them . the enemies of the church are on every side . impius in circuitu , psal. 12 : 8. satan in circuitu , job . 1 : 7. 1 pet. 5 : 8. to devour the church , and therefore here ignis in circuitu , & deus in circuitu , psal. 125 : 2. to defend the church angels in circuitu , zach. 1 : 11. the eyes of the lord run to and fro , in every place , to behold the evil and the good . 2 chron. 16 : 9. prov. 15 : 3. when there are four horns on the four sides of the church to scatter it , there are four carpenters in a like proportion on every side , to fray them away and to rescue it , zach. 1 : 18-21 . our protection is ever suitable to our danger , the stronger the assault , the greater the assistance . with every temptation the lord opens an escape , that we may be able to bear it , 1 cor. 10 : 13. we see all is well about the church , a wall of fire round about it . if all be well within it too , it must needs be an happy body , and so certainly it is , for he who is murus in circuitu , is likewise gloria in medio . i will be the glory in the midst of it . glory passively , in nothing is god glorified so much as in building , restoring , protecting his church , glorified in all his creatures , but admired in his saints , 2 thes. 1. 10. no where is his name so great as in israel , psal. 76 : 1. when he buildeth up sion , then it is , that he appears in his glory . psal. 102 : 16. glory actively , by making his church honorable and glorious , as he saith he will do . isai. 11 : 10. 43 : 4. 60 : 13. every nation hath some one or other good thing which rendereth them considerable in the eyes of others , and is esteemed their glory . some famous for gold and silver , as ophir ; some for spices and precious fruits of the earth , as india ; some for corn , as egypt ; some for balsomes , as palestine ; some for valor and justice as the romans ; some for arts and learning as the graecians ; but the superlative glory of jerusalem is , that their god is their glory . isai. 60 : 19. jer. 2 : 11. it is true , worldly glory is in much more abundance amongst other men . the great monarchies of the world have been amongst assyrians , chaldeans , persians , graecians , romans ; and therefore symmachus an heathen , useth this as an argument , why we should adhere to the old roman heathen religion , because that flourished , but christianity was persecuted . but this external glory , though it dazle the eye , and tickle the fancy , hath no solid and permanent goodness , or proportion to immortal souls . it cannot remove the guilt of one sin , it cannot give one grain of quiet to a troubled conscience , much less replenish the soul in the latitude of its desires . god alone brings fulness with him , eph. 3. 19. all other people of the world , have the glory of his works , and so he is not far from any of them , act. 17 : 27. praesentemque refert quaelibet herba deum . and yet they are said to be without god in the world , eph. 2 : 12. but the lord is in the midst of his church . 1. by his spiritual residence , and gracious presence with them . moses prayers , i beseech thee shew me thy glory , exod. 33 : 18. and god answers , i will make all my goodness to pass before thee , he shews his glory when he proclaimes his goodness . in israel is the perfection of glory , psal. 50 : 2. to israel pertains the adoption , and therefore the glory , rom. 9 : 4. of the church only are glorious things spoken , psal. 87 : 3. the church is his throne , the world but his footstoole , jer. 17 : 12. in the church is the splendor of his royal majesty principally seen : evidences whereof in the tabernacle and temple , were , the cloud which filled the house , 1 reg. 8 : 11. and the voice which spake from off the mercy seat , num. 7 : 89. 2. he is the glory in the midst of his church by his holy ordinances , the means of life and salvation . the apostle calleth it a glorious gospel . 1 tim. 1 : 11. and frequently maketh mention of the riches of the glory thereof , rom. 9 : 23. eph. 3 : 8. col. 1 : 27. to take off the scandal and contempt which ignorant men might be apt to cast upon it . therein all divine excellencies are more radiant and resplendent , then in all his other works , he hath magnified his word above all his name , psal. 138. 2. therein is conspicuous his manifold wisdom , in contriving a way to punish the sin , and yet to save the sinner , to reconcile the seeming cross demands both of justice and mercy , that the one may be satisfied , and the other magnified , eph. 3 : 10. his free and glorious grace , so superabounding above all the abundance of our sins , eph. 1 : 6. rom. 5 : 20 , 21. his mighty power in rescuing us out of the kingdom of darkness , in changing our wills , subduing our lusts , captivating our thoughts , cleansing our consciences , pulling down strong-holds and imaginations , and every high thing that exalteth it self against the knowledge of god . 2. cor. 10 : 4 , 5. eph. 1 : 19 , 20. his glorious holiness , transforming us into the image of his dear son , 2 cor. 3 : 18. luke 1 : 74 , 75. his eternal blessedness , who in the gospel is set forth , as the hope and treasure , the life and salvation of those that trust in him . col. 1. 27. 3 : 3 , 4. for glory arising from a manifestation of excellencies , all the divine vertues and excellencies of god , are more conspicuous in the gospel of grace , then in all other his works or dispensations . the saving light of supernatural mysteries , the heavenly beauties of spiritual worship , the shining lustre of evangelical obedience , all set forth the glory of those ordinances wherein they are discovered and prescribed . 3. as by his gracious presence , and his divine ordinances , so by the most happy state whereinto we are translated , is the lord the glory in the midst of his church . that state standeth in glorious relations , glorious habits , and glorious priviledges . there are two glorious relations belonging to this happy state . 1. a relation of righteousness the guilt of sin being removed , and the sinner by the gift of the righteousness of christ reconciled unto god , and so enabled to glory , though not in himself , yet in the lord , 1 cor. 1 : 31. 2. a relation of sonship , whereby we are estated by gracious adoption , in an heavenly nobility , and have right to a glorious inheritance , 1 john 3 : 1. are a kind of first fruits of the creatures , jam. 1 : 18 , fellow heirs with christ , rom. 8. 17. princes of the people , psal. 47 : 9. nobles of men , act. 17. 11. all the world is not able to heap so much honor upon a man , as this one {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} or dignity , of being the sons of god . 2. in glorious habits ; whereby we are transformed into the image of christ , who is the glory of god , for god doth most notably express his glory in any creature by fashioning that creature to the likeness of his son . this image standeth in these three things . 1. in holiness , eph. 4 : 24. holiness sets forth gods own glory , he is glorious in holiness . exod. 15. 11. the angels are honored with the title of saints , deut. 33. 2. and our primitive condition wherein we were created after the image of god , is called a state of honor , psal. 49 : 20. 149 : 9. 2. in peace and spiritual joy , for faith in the promises of salvation , giving a kind of pre-existence unto the glory to come , and causing a beleever to waite with quiet assurance in the hope thereof , doth thereupon fill the soul with the peace of god , which passeth understanding , and causeth it to rejoyce with joy unspeakable and full of glory , 1 pet. 1 : 8. 3. in blessedness , which is the consummation of holiness and peace in the presence of god , which is , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} called by the name of glory , col. 3 : 4. 3. in glorious priviledges and immunities belonging to the citizens of jerusalem . liberty from the tyranny of satan , and powers of darkness . communion in the love and prayers of all saints , 1. john 1 : 7. boldness to come unto the throne of grace , eph. 3 : 12. heb. 4 : 16. victory over enemies and temptations , nothing being able to separate us from the love of god , the spirit of glory resting upon us even in our sufferings , & enabling us to glory in them . rom. 5 : 3. act. 5 : 41. as the cloud in the temple is called the glory of the lord , 1 reg. 8 : 10 , 11. so the lord is the glory of his people , even when they are filled with clouds of affliction . it is a great glory to suffer honorably as well as to do so , & facere & pati fortia romanum est . the lillie is as beautiful in the midst of thorns , as in a bed of spices . we have seen how the lord is a defence and protection to his people , a wall of separation from the world , of conjunction within themselves , of protection from danger by his promise , by his power , by his providence , by his grace , a present defence , a proportionable defence . a wall of fire , by a terrible and conspicuous , an impregnable , and invincible , a constant and perpetual , an active and efficacious defence . a wall of fire to jerusalem , his most proper and most precious resting place , unto which he is by choicest love and fidelity engaged . a wall round about to prevent enemies which are round about : the protection suitable to the danger . the glory in the midst of it , by his gracious presence , by his holy ordinances , by the happy state of the church , in the glorious relations of justification and adoption , in the glorious habits of holiness , peace , and blessedness . in glorious priviledges , of christian liberty , communion of saints , boldness in prayer , victory over temptations and afflictions , with many other the like . i shall add but a short word of application and suddenly have done . 1. we learn hence what a folly as well as wickedness it is for samaritans to oppose the building of jerusalem or the temple , for any enemies to set themselves against the church of god , as great a madness as for briars to contend with flames , for stubble to wage war with fire , for a sheafe ( as the prophet makes the instance , zach. 12 : 6. ) to enter into battail with a flaming torch . isai. 27 : 4 , 5. the whale may swallow jonah , but it shall not digest him , the grave may devour christ , but he will kill death in its own dominion , as benaiah did the lyon in his own pit. a man may drink down a cup of poyson , but it will suddenly be revenged on him . it is madness to provoke the lord , being weaker then he , 1 cor. 10. 12. wo unto him that striveth with his maker , isai. 45. 9. 2. we need not make use of carnal wisdom and sinful means for protection against danger , for god can be alone a wall of fire unto his people . use not oppression or violence to help your selves , for power and mercy belong unto god , psal. 62. 10. 12. david was advised by those about him once and again , to kill saul when he was in his power , and so to secure himself ; but he answered , god forbid that i should touch the lords annointed , he trusted in god , and would not use carnal wisdom for his own safety , 1 sam. 24. 47. 26. 8. 11. this wall of fire can better protect us , then all the broad or high walls of jerico or babylon : it is good keeping in jerusalem , in gods presence , in his way , so long we are within a wall of fire . 3. this is great comfort unto holy men , that the very terrors of god are their protection . the terrors of god at sinai and in the wilderness , were for the salvation of gods people . habak. 3 : 13. as the mercy of god will not save those that despise it , so the fury of god will be a defence unto those that tremble at it . no attribute of god , but faith can suck comfort from it . 4. envie not the glory of the world , nor the pomps and pleasures thereof , to those whose portion is in this life , but rest abundantly satisfied with the glory of gods presence shining in the face of christ , and those unmatchable riches wherewith he endoweth the church , in comparison whereof , all the glories of the world , are but dross and dung . if god would have the honor of his church to stand in outward things , the silver is his , and the gold is his , hag. 2 : 8. the cattel on a thousand mountains his , psal. 50 : 10. but as abraham gave portions to his other children , but the inheritance to isaac , even all that he had , gen. 25 : 5. as princes at their coronation give wine and monie to the multitude , but honors to their favorites : so the lord giveth earthly things many times more liberally to the men of the world , but bestoweth himself for a portion and exceeding great reward unto his own people , and they esteem him precious , 1 pet. 2 : 7. and his promises precious , 2 pet. 1 : 4. and his redemption precious , psal. 49 : 8. and the very afflictions which they suffer for his sake precious , 1 pet. 1 : 7. 5. above all things , hold fast god and his presence . a city is never without walls or gates , without glory and splendor , till they are without god . your glory departs when his ordinauces are removed : you may confidently promife your self his protection , while you make his habitation in the midst of you your greatest glory . and therefore , as he hath a long time been a wall of fire about you ; in all the confusions of a bloody war , no alarm hath startled or stormed you , though there were angry men , who shooke their arm against london , as the assyrian against jerusalem , isai. 10 : 32. that said it would never be well with england till london were in a flame , yet you have had no flame about you but a wall of fire , and chariots of fire , as the prophet had , 2 reg. 6 : 17. as therefore the lord hath protected you , and been the glory in the midst of london , ( for i am perswaded it is a sober truth , that no city in the christian world hath had a more glorious presence of god by the light of his word , and the purity of his worship and ordinances then london hath had : ) so make it your business in an answerable proportion to bring glory to god , by zeal for the truth , by love to the ordinances , by comforting the ministers , and encourageing them in the work of the lord , by executeing justice and judgment , reforming all abuses , setting up the name of god in your families , preserving those that belong unto you from the contagion of dangerous and dividing doctrines god will be with you while you are with him , he never breaks with a people first , do you give glory to him , and he will be glory to you . lastly , if god be thus your glory , let your glorying be in him alone , glory not in your strength or wisdom or wealth , or splendor in your ships or trade , or in the harvest of the river , glory only in your wall of fire , and in this that the lord hath been hitherto so nigh unto you . and truly you have great reason to bless the lord , and to make your boast of him all the day long , as for remoter mercies which you must not forget , though i cannot now recount them , so for those signal mercies for the celebration whereof you are met together at this time . what a deluge of confusion these poor nations were running into , how deep the discontents of the people , how ready the tinder of unsatisfied spirits in all parts of the nation to take fire and break out into a flame , in what danger the function of a learned and orthodox ministry and the maintenance thereof was to be devoured , how desperately the ordiances were despised , the truths of religion rejected ; what dangerous divulsions daily more and more made from the unity of the church of god amongst us , how near we were brought unto the brow of the precipice , it is now our comfort that we can with thankfulness , recount , as surviving so great dangers , as well as with sorrow bewaile our exposedness unto them . how should our hearts be enlarged , and our mouths filled , and our lives acted with the praises of the lord , what memorials , and monuments , and eben-ezers , should we every where erect of those wonders , and terrible things which we looked not for , which the lord hath wrought for us in a kind of pararel and proportion to those which he wrought for israel at the red sea ? that then when force after force , and breach after breach , had been made upon the solemn conventions of the nations , and the ancient honor of the english parliaments had been ravished and prostitated to the will and passions of their own servants ; when the licentiousness of the times , made way for men of corrupt principles and daring confidence tantùm non , to spit in the face of magistracy and ministry , and all sobriety of judgment amongst us ; then for the lord to stir up the spirits of all the people of the land as one man , solemnly to own their native liberties , and with united affections to implore the vindication of them ; then for the lord to awaken an honorable instrument to assert the priviledges and dignities of conculcated parliaments , and to restore the many grave and eminent members there of to their long interrupted right , and to the administration of their trust again ; to stand by this famous city who had chearfully with their treasures , their swords , their lives , their counsels aided and asserted the publick engagements ; that then when your hearts were ready to sink at the demolishing of your city gates , immediately they should be revived with the opening of your parliament gates , that those worthy patriots , lovers of truth and righteousness , might enter in ; as we ought with great love and honor to respect the instruments , so ought we to ascribe the whole glory unto god alone , who only doth wondrous things , at whose presence the mountains have flowed down and become a plain . who , if we follow on to know the lord , if we provoke him not by murmuring against instruments or by deifying of them , but second their endeavors with our prayers , and gods mercies with our praises , will perfect what he hath begun ; and as he hath laid the foundation , will so consummate the whole structure of our settlement , that we shall at last bring forth the head-stone thereof , with shouting and acclamations , crying , grace , grace unto it ! finis . notes, typically marginal, from the original text notes for div a91760e-150 2 sam. 7. 10. jer. 24 : 6 , 7. notes for div a91760e-530 antiq. l , 11. c. 4. isai. 60. 12. jer. 31. 27. dan. 3. 25. 22. exod. 3. 2. gen. 19 24. 2 reg. 1. 10. 12. 2 reg. 2. 11. psal. 44. 4. isai. 4. 5. aug. de bap. l. 5. c. 27 , 28. psal. 18 : 2. psal. 144 : 2. deut. 33 : 29. isai. 26 : 20. isai. 8 : 14. justin instit. l. 2 tit. 1. sect. 10. diodor. sic. lib. 11. exempla divinae custodiae in praesentissimis periculis vide in philippi camerarii horis subcisivis part . 2. cap. 7. gen 3 : 24. exod. 14. 19 , 20. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} vocavit . plato diog. laert : in platone . vid. raynold . lect. apocryp . lect. 47. job 37. 22. diod. sicul . lib. 1. cap. 4. plin. hist. nat. l. 6. cap. 26. herodot. lib. 1. pag. 74. edit. graeco-lat . aug. quaest . evang. lib. 2. qu. 19. ennarat in psal. 60. hypognostice : lib. 3. c. 8. psal. 135 : 4. exod. 17 : 15. eph. 2 : 36. john 8 : 36. act. 2 : 24. 1 cor. 15 : 57. 2 sam 23 : 20. zach. 12 : 2. psal. 72 : 18. isai. 64 : 1. hos. 6 : 3. zach. 4 ; 7. sions praises. opened in a sermon preached before the right honourable the lord mayor, aldermen and common council of london: on the day of solemn thanksgiving unto god for his long and gracious preservation of that great city, from pestilence, fire, and other dangers. by edward reynolds. d.d. reynolds, edward, 1599-1676. this text is an enriched version of the tcp digital transcription a91754 of text r207479 in the english short title catalog (thomason e915_4). 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. 55 kb of xml-encoded text transcribed from 18 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a91754 wing r1289 thomason e915_4 estc r207479 99866528 99866528 118804 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. a91754) transcribed from: (early english books online ; image set 118804) images scanned from microfilm: (thomason tracts ; 138:e915[4]) sions praises. opened in a sermon preached before the right honourable the lord mayor, aldermen and common council of london: on the day of solemn thanksgiving unto god for his long and gracious preservation of that great city, from pestilence, fire, and other dangers. by edward reynolds. d.d. reynolds, edward, 1599-1676. [4], 30, [2] p. printed by tho. newcomb for george thomason, and are to be sold at his shop at the sign of the rose and crown in pauls church yard, london : 1657. the last leaf is blank. annotation on thomason copy: "june 20". reproduction of the original in the british library. eng sermons, english -early works to 1800. a91754 r207479 (thomason e915_4). civilwar no sions praises.: opened in a sermon preached before the right honourable the lord mayor, aldermen and common council of london: on the day o reynolds, edward 1657 9916 40 45 0 0 0 0 86 d the rate of 86 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2007-04 tcp assigned for keying and markup 2007-05 apex covantage keyed and coded from proquest page images 2008-07 john latta sampled and proofread 2008-07 john latta text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion sions praises , opened in a sermon preached before the right honourable the lord mayor , aldermen and common ▪ council of london : on the day of solemn thanksgiving unto god for his long and gracious preservation of that great city , from pestilence , fire , and other dangers . by edward reynolds . d. d. london , printed by tho newcomb for george thomason , and are to be sold at his shop at the rose and crown in pauls church yard , 1657. to the right honourable sir robert titchbourne , knight , lord mayor of london , the aldermen and common-council of that great and famous city . right honourable , instead of a dedication , i must make an apology , that this short sermon hath been so long in the second birth of it from the press ; for besides my various diversions , & indisposedness , by reason of infirmities , to spend much time together , in revising , transcribing , and maturing short notes for a publick view ; i had at the same time another service of the like nature upon me , which having been before begun , i could not , till finished , conveniently attend this . it pleaseth the lord still so to continue those mercies to this city , for the thankful recounting whereof , he put it into your hearts to appoint this service , that as the duty was very seasonable when it was performed ; so i hope the publication ( though too long after ) may not be altogether improper , to mind us all of the lords great goodness , in continuing those comforts unto us , and of our duty daily to resume and revive the memory of them . if this weak endeavor of mine to quicken you and my self unto that great work of praising god , be through his blessing , of any use to engage your hearts thereunto , and to provoke you unto any of those expedients ▪ which you were in this sermon minded of , i shall have abundant cause of glorifying god for so great a fruit of so small a service , and for your professed subjection unto the gospel of christ . which is the earnest desire of your honors most humble servant in the work of the gospel . ed. reynolds . sions praises . psal. 147. 12 , 13 , 14 , 15. praise the lord , o jerusalem : praise thy god , o zion . for he hath strengthened the bars of thy gates : he hath blessed thy children within thee . he maketh peace in thy borders : and filleth thee with the finest of the wheat he sendeth forth his commandment upon earth : his word runneth very swiftly . god is all-sufficient unto himself , and standeth not in need of any of his creatures , to add any excellency unto him , any more then the sun doth of the light of a candle . that which is wholly of him , can contribute nothing at all unto him . he hath all perfection infinitely ; all the perfections of the creatures ( without the finite bounds and limits wherein they injoy them ) eminently , in himself . our goodness extendeth not unto him . it he be hungry he will not tell us ; for the world is his and the fulness thereof ; can a man be profitable unto god , as he that is wise is profitable to himself ? who hath first given to him , and it shall be recompenced to him agaim ? yet though the lord be thus wholly self sufficient , and do not receive any thing from the creatures , yet he is pleased graciously to communicate himself unto them in several prints and degrees of goodness , as the sun sheddeth light upon those bodies , from whence it receiveth no retribution at all but of all creatures he hath chosen his church to be nearest unto him , and to participate most of him ; that is , a society of men which he hath formed for himself to be a-chosen generation , a royal priesthood , an holy nation , a peculiar people . as the sun manifesteth its light unto us in the moon , more then in any other of the stars ; so the lord , his goodness and wisdom in the church more then in any other creatures . and now , as the moon receiving light from the sun doth not swallow it up , and bury it , but reflecteth it , and as it were , reporteth and publisheth it abroad unto the world : so the lord having shewed mercies unto the church , requireth that they be not buried in oblivion , but that the glory and praise of them be acknowledged unto him . great luminaries have certain beams as pipes and channels , through which their light is derived and diffused upon others . thanksgiving is the beam of an illightned soul , whereby it maketh report of those mercies , which from the father of light hath been shed abroad upon it . every thing naturally returns to its original . all rivers run into the sea , unto the place from whence they come , thither they return to go , eccles. 1. 7. a straight line drawn into length , the further it goes is still the weaker ; but in a circle , returning to its first point and original , it recovers strength ; so the creature , the further it goes from god , is still the weaker , till it return back unto him again . and the best way of returning unto him is by praising of him ; for praises are the language of heaven , where it is that men are pefectly taken home to god . yet , as we said , nothing is hereby added unto him , but onely his own glory acknowledged and adored by the church , as when the sun shines on a diamond , the lustre thereof is not encreased but reported . and as we esteem those stones most precious , which do most exquisitely admit and reflect the splendor of that light which shines upon them ; so they are the lords bests jewels ( as he calleth them , mal. 3 ▪ 17. ) which can most notably set forth the glory of his name as he who can with greatest eloquence commend the vertues of an excellent person , is the best orator , though his oration doth not put excellency into the person , but onely represent and set it forth unto others . not therefore for any advantage or accession unto himself ( who cannot be a gainer by his creatures ) but onely for our benefit and comfort , is the lord pleased to require praises of his people , as the window admitteth the light of the sun ▪ not for the benefit of the sun , but of the house into which it shineth . and as god requires this duty at all times of his people , so most then , when he doth greatest things for them ; and this was the condition of the church at this time , which interpreters refer to the state thereof after its return out of babylon ; and therefore in the syriack and greek versions , we finde the names of the prophets haggai and zacharie prefixed , as leading to the times whereunto the mercies here mentioned did relate . the whole psalm is an invitation unto praising of god . arguments thereunto are drawn first , from gods general goodness to the world , vers. 4 , 8 , 9 , 16 , 17 , 8. secondly , from his special mercy to his church . 1. in restoring it out of a sad and broken condition , ver. 2 , 3. 2. in confirming it in an happy and prosperous estate , both temporal , in regard of strength , peace , and plenty , vers. 12 , 13 , 14. and spiritual , in regard of his word , statutes and judgments made known unto them , ver. 19 , 20. lastly , these mercies are all commended by the manner of bestowing them , powerfully and swiftly . he doth it by a word of command , and by a word of speed , he sendeth forth his commandment up on earth , his word runneth very swiftly . the former part of this happy estate together with the manner of bestowing it , is in these words , from which we must by no means exclude the consideration of the latter . and what can be wanting to a nation which is strengthned with walls , blessed with multitudes , hath peace in the border , plenty in the field , and which is all in all , god in the sanctuary , god the bar of the gate , the father of the children , the crown of the peace , the staff of the plenty , a gate restored , a city blessed , a border quieted , a field crowned , a sanctuary beautified with the oracles of god , what can be wanting to such a people , but a mouth filled , an heart enlarged ▪ a spirit exalted in the praises of the lord ? praise the lord , o jerusalem , praise thy god , o sion , &c. in the words we have three general parts . 1. a duty required , and that with an ingemination , praise , praise . 2. the subject of whom required , jerusalem , sion . 3. arguments enforcing it , drawn from consideration , 1. of gods relation unto them , as the lord , that had authority over them , as thy god , that was in covenant with them . 2. of the benefits wrought for them , wherein is considerable , 1. the substance of them , ver. 13 , 14. 2. the manner how performed , by a powerful and a speedy efficacy , v. 15. in the substance of the benefits , we have a great climax and gradation of mercy . first , jerusalem and sion , which erewhile lay ruinous and desolate , have now walls , and those walls gates , and those gates bars , and those bars strengthened and made fast by the hand of god ; by all which we understand both the material walls and gates newly built by nehemiah , maugre the opposition of sanballat and tobiah , nehem. 2. 8 , 9. 6. 1. 7. 1. and also the policy and government , which is said to be administred in the gates , deut. 21. 19. amos 5. 15. for the strength , the walls , the gates of a kingdom stands in the righteous administration of judgment , whereby the throne is established , prov. 16 ▪ 12. secondly , not only strength in the walls , but blessing in the city within them , namely , multitudes of inhabitants , according to that promise , i will sow the house of israel and of judah with the seed of man , and with the seed of beast , jer. 31. 27 there shall yet old men and old women dwell in the streets of jerusalem , and every man with his staff in his hand for very age . and the streets of the city shall be full of boys and girles playing in the streets thereof , zach. 8. 4 , 5. the safety , tranquillity , and péace should be so great , as that it should extend to all sorts of men , even those who were most subject to fear and danger , old men , old women , boys and girles . thirdly , because potent enemies might break the strongest gates , though they were of brass and iron , as the lord promiseth cyrus , is . 45. 1 , 2. and being broken in , might easily diminish the multitudes there , till they be left as a tree bereft of branches on the top of a mountain , till a man be more precious then the golden wedge of ophir , isa. 13. 12. 24. 6. 30. 17. there is further added , peace in the borders , violence shall no more be ' heard in thy land , isa. 60. 18 ▪ fourthly , because famine may do as much harm within , as an enemy in the borders ; the sword without may make them eat their children within , deut. 28. 53 — 55 ▪ therefore plenty is joyned unto peace , he filleth thee with the finest of the wheat ; the vine shall give her fruit , and the ground shall give her encrease , and the heaven shall give her dew , and the remnant of this people shall possess all these things , zach. 8. 12. fifthly , because these inferior blessings without god , can neither defend nor comfort a people , therefore he is pleased to give himself unto them , to be their portion ; he is thy god , o sion ; he is pleased to own it as his name , the portion of jacob , jer. 10. 16. lastly , least they should be discouraged by any present difficulties . which might seem to render these mercies very improbable unto them , he strengtheneth their faith by this assurance , that he can with a word of his mouth give being to every one of these promises , and can send forth his commandment as a winged executioner of his will , he sendeth forth his commandment on earth , his word runneth very swiftly . the main doctrine of the text , and work of the day , is the tribute of praise which we owe unto god for these great mercies . it is the glory due unto his name , psal. 96. 8. for according to his name , so is his praise , psal. 48. 10. and it is due to him in the text upon a double title . 1. as he is the lord , for his absolute greatness in himself . 2. as he is thy god , for his relative goodness to his church and people . in the first respect it implies an adoring of his excellencies ; praise him for his excellent greatness , psal. 150. ● . an extolling of his great name , an acknowledging of his absolute soveraignty over us ▪ and surpassing dignity above us , and accordingly abasing our selves in his presence . i have heard of thee by the hearing of the ear ; but now mine eye seeth thee , therefore i abhor my self , job 42. 5. woe is me . i am undone for i am a man of unclean lips , and i dwell amongst a people of unclean lips ; for mine eyes have seen the king , the lord of hosts , isa. 6. 5. this is that which our saviour maketh the principal , and first petition in prayer , sanctified be thy name ; that is , be thou thy self , in all the ways whereby thou makest thy self known , glorified by us . to sanctifie , is to separate and single out unto some peculiar and appropriated honor . so israel is said to be a people holy to the lord , separated as a peculiar people from all others , to know and to serve him . ye shall be holy , i have severed you from other people , that ye should be mine , lev. 20. this people have i formed for my self , they shall shall shew forth my praise , isa. 43. 21. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} & {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} are opposed to one another ; that which is common is unclean ; that which is holy is separated and reserved unto special use , act. 10. 14 , 15. to sanctifie then the lord , and to make him our fear ( as he is called the fear of isaac , gen. 31. 42. ) is to acknowledge his infinite , peerless , surpassing , and unparallel'd excellencies and pre ▪ heminence , and to serve him with a peculiar and incommunicated worship , to exalt his glorious name above all blessing , and above all praise , as being lord alone , nehem. 9. 5 , 6. as being god above all , 1 chron. ●9 . 11. higher then the highest , eccles. 5. 8. there being none holy besides him , 1 sam. 2. 2. he is god alone ; among the gods there is none like him , psal. 68. 8 , 10. he is exalted far above all gods , psal. 97. 9. who is a god like unto our god ? mic. 7. 18. exod. 15. 11. who shall not fear thee , o lord , and glorifie thy name ? for thou onely art holy , rev. 15. 4. in the next respect it implies , 1. a rejoycing in him as our onely good . rejoyce in the lord , o ye righteous , for praise is comely for the upright , psal. 33. 1. so the prophet concludeth his tryumphal song , although the figtree shall not blossom , neither shall fruit be in the vines , the labour of the olive shall fail , and the fields shall yeeld no meat , the flock shall be cut off from the fold , and there shall be no herd in the stalls ; yet i will rejoyce in the lord , i will joy in the god of my salvation , hab. 3. 17 , 18. 2. a preferring him in our estimation infinitely above all , as our soveraign and principal end , living , dying , thinking , speaking , working , walking so as that he may be glorified in us and by us , rom. 14. 7 , 8. 3. an acknowledging unto him his free and rich grace , in all those manifold mercies , and precious promises , wherewith he hath blessed us in his beloved , who are less then the least of all the goodness and truth which he hath shewed unto us . for it is of the lords mercies alone that we are not consumed . an humble sence of our own misdeservings , and utter unworthiness is essential unto this duty of praising god . the pharisees thanksgiving had a contradiction in it , god i thank thee , that i am not as other men , or as this publican : pride and praise are inconsistent ; whosoever arrogates to himself , derrogates from god ; not unto us , not unto us , but unto thy name , we cannot give glory to god , till we disown it our selves , psal. 115. 1. when the apostle begins and concludes with thanksgiving , he doth not onely recounts gods mercy , but his own unworthiness , i was a blasphemer , a persecuter injurious ; ignorant , unbeleeving , the chief of sinners ; i thank christ jesus our lord ; unto the king eternal , immortal , invisible , the onely wise god , be honour and glory , 1 tim. 1. 12 — 17. 4. invocation of his name , and dependance upon his grace , as the onely fountain of all our comforts . sing , shout , publish ye , praise ye , and say , lord save thy people , jer. 31 7. as prayer makes way for praises , when our petitions are answered ; call upon me in the day of trouble , i will hear thee , and thou shall glorifie me , psal. 50 , 15. so praises for mercies past do encourage and enlarge the heart to wait upon god for the supply of our present wants . he hath delivered , he doth deliver , therefore we may trust that he will yet deliver , 2 cor. 1. 10. lastly , obedience to his commands , when the sence of his soveraign authority over us , as the lord , and of his special grace unto us , as our god , doth engage our hearts to glorifie him in an holy conversation ; for herein is god honoured , when his servants do bring forth much fruit , joh. 15. 8 hereby we put to silence the ignorance of foolish men , and by our good works do cause enemies themselves to glorifie god , as being ashamed to accuse their good conversation , 1 pet. 2. 12 , 15. 3. 15 , 16. justin martyr professed that the constancy of the christian martyrs was the means whereby he was converted to christ . we see the duty , and the title upon which it is due ; the lord , for his excellencies in himself ; thy god , for his goodness unto thee . let us next consider the subject , from whom it is due , jerusalem and sion . god made all things for himself , and will have the glory due unto his name from all his creatures prov. 16. 4. all things are of him , and therefore all things are to him , rom. 11. 36. but there are three different ways whereby this glory cometh unto him from his creatures . 1. per modum providentiae , in a way of general providence , when the motions , order , influences , beauty , glorious contexture , and admirable co-operation and concurrence of all creatures , unto some excellent {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ▪ or consummate issue , do shew forth the wisdom , power , and goodness of that supream moderator , who leadeth such variety of agents unto one end , as the artificer tempereth many colours unto the setting forth of one beautiful table : and thus heaven , earth , sea , snow , ice , hail , birds , beasts , are said to glorifie and to praise the lord , psal. 19. 1 , 2. psal. 148. 3. 10. 2. per modum justitiae , in a way of judgment and severity , when the lord by the power of his justice doth fetch glory out of wicked angels and men , and doth compulsorily drive them unto those ends which they never intended , as the smith by his furnace and hammer worketh-iron into those shapes , unto which it could never have reduced it self ; and thus they , whose whole study it is to dishonour god , when they fly out of the order of his precepts , do fall under the order of his providence , and are made by their perdition to bring glory unto him . for this purpose , saith the lord unto pharaoh , have i raised thee up , that i might shew my power in thee , and that my name might be declared throughout all the earth , rom. 9. 17. and so the strong enemies of god , who had been a terror unto his people , are said to ▪ glorifie him , when they are reduced to heaps and ruine , never to be built again , isa. 25. 2 , 3. the lord in the thing wherein they dealt proudly shewing himself to be above them , exod. 18. 11. 3. per modum obedientiae , in a way of obedience , when a creature doth voluntarily , actively , intentionally set it self to bring glory unto god ; and knowing the end unto which god hath ordained it to work , ephes. 2. 10. doth accordingly apply it self to conform unto the will of god therein ; and thus none can indeed praise god , but jerusalem and sion ; his name is nowhere so great as in israel , psal. 76. 1. whether we respect his own manifestations of himself in his word and gracious covenant ( which he hath magnified above all his name , psal. 138. 2. and which he hath shewed unto his church , and not unto others , psal. 148. 19 , 20. ) or his peoples chearful adoration of him , and trust in him according to the tenor of that word ; and thus they who are called by gods name , are in special manner said to be created for his glory , isa. 43. 7. god hath done most for them , taken them nearest unto himself , deut 4. 7. set them a part , and fitted them for his own use , psal. 43. 2 tim. 2. 2● . most notably revealed himself , and the secrets of his love unto them , matth. 11. 25. psal. 25. 14. joh. 14. 21. they are most able to praise him , because they have his special and peculiar favour , called the favour of his people , psal. 106. 4. he is their own , and property enlargeth praise . praise is the language of heaven , best becomes those who have been partakers of a heavenly calling , heb. 3. 1. excellent speech is not comely in the mouth of fools , pro. 17. 7. but praise is comely for the upright , psal. 33. 1. none can praise god in the pit , the living , the living , he shall praise thee , isa. 38. 19. no wicked man , how specious or plausible soever his professions may be , is either so awed by the greatness , or affected with the goodness of god , as to sanctifie the lord in his heart , or to glorifie him in his life ; his words are fair , his conscience is foul ; his pretences are gaudy and flourishing , but his affections are crooked and perverse ; as if a cook should poison his lords dinner , and in the mean time should garnish the dishes with painted or gilded vanities . if we cannot call god our god , if we have not by faith and hope an interest in his covenant and special mercies , if we be not by his love , shed abroad into our hearts , conformed to his will and ways ; flatter him peradventure we may , but glorifie him we cannot ; he that ordereth his conversation aright , is the man that offereth praise , and glorifieth god , psal. 50. 23. there is one special thing more to be noted concerning this duty , and that is the ingemination , praise , praise . it teacheth us first , the natural sluggishness and indisposition which is in us unto this duty . want will make us importunate to obtain good things , but when our wants are supplied , how few are there who think of returning praises unto god ? all the ten leapers were clamorous for mercy , but there was but one of them , and he a stranger that returned glory to god , luk. 17. 12 , 13 , 18. we are in this case like fishermens weels , wide at that end which lets in mercies , but narrow there where we should let out our praises . our mercies are like gideons dew on the ground , very copious ; our praises like his dew on the fleece , very narrow and contracted . mercies run into us , as jordan into the dead sea , where they are all buried in oblivion . the lord had saved israel from sore bondage in egypt , multipled his judgments on their enemies , and his merces unto them , had wrought wonders for them , and terrible things which they looked not for ; and yet all these mercies , multitudes of mercies , wonders , manifold wonders ( which of all things make the deepest impression upon memory ) were all forgotten , and that quickly , neither did they say where is the lord that brought us out of egypt ? psal 78. 11. ●2 , 43. psal. 106. 13 , 21 , 22 jer. 2. 6. secondly , the ardent zeal of the psalmist to have god receive his due . the duller mens hearts are , the more importunity should gods messengers use to draw them unto duty . when the iron is blunt , we must put to the more strength , eccles. ●0 . 10. hence those frequent iterations in scripture to awaken men out of their dulness ● samuel , samuel ; saul , saul ; o earth , earth , earth , hear the word of the lord , jer. 22. 29. precept upon precept , precept upon precept , line upon line , line upon line , here a little there a little , isa. 28. 13. it is called whetting of the law , with stroke upon stroke , often and earnest inculcating of it , deut. 6. 7. fastning of nails , with blow upon blow , eccles. 12. 11. one threatning will not awaken stubborn sinners ; we have seven upon seven , levit. 26. 18 , 21 , 24 , 28. one curse will not startle the heart of a proud pharisee ; they must have woe upon woe , matth. 23. 13 — 29. when the psalmist hath recounted various mercies , he doth rather wish and perswade , then expect a return of praise , and that with a quadruple ingemination , o that men would praise the lord for his goodness , and for his wonderful works to the children of men , psal. 107. 8 , 15 , 21 , 31. thirdly , the great necessity of this duty ; when the lord calleth often for one thing , we must needs conclude that it is unum necessarium , one very necessary thing . the hebrew expression of a superlative is by doubling the word , good , good , that is exceeding good ; holy , holy , holy , that is , most exceeding holy ; thou shalt follow justice , justice , that is , thou shalt be most just ; so here , praise , praise , seems to note a more then ordinary excellency and necessity in this duty . fourthly , the manner and measure how this duty is to be performed , again , again ; with redoubled affections . there is no affection more copious and multiplying then that of joy ; phil. 4. 4. it enlargeth and expandeth the heart , it breaketh out into serenity of countenance , into fluency of expressions , into active and vigorous gestures , as davids ▪ into leaping and dancing before the ark . if we look into all the scripture we shall seldom finde so frequent and emphatical ingeminations , as in this of praising god . who is like unto thee o lord amongst the gods ? who is like thee ? glorious in holiness , fearful in praises , doing wonders ? exod. 15. 11. awake , awake deborah , awake , awake , utter a song , arise barak , &c. judg. 5. 12. bless the lord , o my soul , all that is within me bless his holy name ; bless the lord , o my soul , bless the lord ye his angels , bless the lord ye his hosts , bless the lord all his works ▪ bless the lord o my soul , psal. 103. 1 , 2 , 20 , 21 , 22. in the last psalm , containing but six verses , we are called upon thirteen times to praise the lord , jewels are made of divers precious stones couched together : praise is a jewel , a comely , a beautifying thing , psal. 33. 1. and we finde one of these jewels are made up of no fewer then six and twenty ingeminations , psal. 136. praise him for his greatness , he is the lord ; and again , praise him for his goodness , he is thy god . if a man shew me a precious and stately thing , i shall be thankful out of curiosity , as for a favor ; but if he shew it , and then give it , i shall be a thousand times thankful , as for a rare bounty . great , and good , and mine ; nothing will move thankfulness , if excellency and property will not : the greatness of his power mine to keep me , the greatness of his wisdom mine to counsel me , the greatness of his grace mine to sanctifie me , the greatness of his glory mine to save me ; who should be thankfull , if not they who want nothing ? and who can be said to want any thing who have god for their god ? the lord , saith david , is my shepheard , i shall not want , psal. 23. 1. of this excellent doctrine i shall make these two uses , and then speak a little to the present occasion , and so conclude . first , we should learn from hence to bewail our long and great unthankfulness under as many and wonderful mercies , as scarce any nation under heaven is able to parallel . unthinkfulness is not setting so high a price as we ought upon a good land , quiet habitations , fair estates , peaceable borders flourishing fields , abundance of men , cattel , wealth , trade , strength , and all other good things . unthankfulness for that which the apostle calleth the riches of the world , and the salvation of the gentiles , rom. 11. 11 , 12. for the oracles of god , the ark of his presence , the glorious light of his gospel , and powerful means of grace and salvation , in abundance of which i know not whether any countries on the earth can outvy and surpass this of ours . unthankfulness ( which is worse ) in abusing mercies , waxing fat by them , and then kicking against the author of them , filling our selves in our pastures , and then forgetting god , making them rather the fuel of our lusts against him , then the arguments of our love unto him ; turning peace into security , and plenty into excess , and grace into lasciviousness , and pardoning mercy into presumption of sinning , multitudes making little other use of the gospel then that which the gospel doth abominate , to continue in sin that grace may abound ; to drink poison the more freely , because they have an antidote by them . nay , which is yet more prodigious , not using nor improving mercies when we were in danger to lose them , when war and desolation should have taught us to value them ▪ to weep , and bleed , and languish , and have grey hairs upon us , to be set on fire round about , and even then to lay nothing to heart , nor to return to the lord , nor seek him for all that ; to cement our souls and our lusts together with mortar tempered with our own blood and tears , to be wanton and dally with mercies , when they were ready to depart from us ; and now when there is respite , and the lord hath given us a little reviving , and put the sword into the scabbard , to become thereupon like agag proud and delicate , because the bitterness of death seemeth to be past ; to abuse outward and inward liberty , not only with sensual excess and luxury , but with prodigies of wilde and wanton errors , with a civil war of doctrines , as before of blood ; this is an aggravation of unthankfulness , then which i know not whether there can be an higher given . the not using a mercy , is to be unthankful for it ; how much more sad account must men give of abused mercies ? of requiting the goodness of the lord with forsaking of him , the culture and husbandry , the rain and dew which he hath bebestowed upon them with thorns and briars ? deut. 32. 6. luk. 13. 7 heb. 6. 7. as the greater heat of the sun doth more speedily ripen fruit , so do great mercies hasten the maturity of sin , and make them as the rod of an almond tree , which blossometh before other trees , jer. i. 11. or as a basket of summer fruit , which is quickly ripe , amos 8. 1. it is a swineish thing at the same time to feed on blessings , and to trample them under foot , to live upon them , and yet to defile and despise them . secondly , we should be exhorted unto the careful practice of this excellent duty . i shall not go out of the text for motives hereunto . 1. he hath strengthned the bars of our gates , we are not by the power or machinations of enemies devoured or dissolved , we have yet the face of a potent nation , notwithstanding the devices of any to dissipate our laws , or to reduce us to confusion . 2. he hath blessed our children within us , though the sword have devoured thousands , and might justly have swallowed the blood of many more , should the lord have dealt with us according to our provocations , yet our streets , our fields , our cities , our churches are still full , old men with their staves , little children playing in the streets , with as much security as before . 3. he hath given peace in our borders . when ephraim was against manasse ▪ and manasse against ephraim , no man spared his brother , when the land did eat the flesh of its own arms , when the strength of battel was poured out in every corner , as if the lord would have consumed us all at once , then was he pleased to try us once again with the keeping of so rich a jewel as peace . and when thereafter he raised up against us new enemies and troubles by sea , whereby trade was obstructed , treasure exhausted , protestant religion in danger to be weakned , and unhappy hostilities like to have continued amongst neighbour nations , which had been before confederate and in amity , this evill likewise the lord put a stop unto , and made the sea , which wrought and was tempestuous , quiet and calm again , and thus hath confirmed peace in our borders , and abated the hopes which the enemies of the reformed religion had entertained upon those unhappy differences . 4. he hath fed us with the fat and marrow of the wheat , crowned the year with his goodness , the fields and the pastures sing ; he hath sent a plentiful rain , and refreshed the earth , the fields and the clouds , and the sun have been confederate and at an agreement , to empty the blessings , wherewith god hath filled them , into our bosoms , according to those gracious promises , hos. 2. 21. 22. zach. 8 12. 5. he suffereth us yet to call him our god , he is still in the midst of us , we have yet the custody of his oracles and liberty of his worship ; he hath not yet given us a bill of divorce , nor cast us out of his sight , as our sins have deserved . what great reason have we to ingeminate praises , when the lord is pleased to multiply mercies ? who would ever mistrust such a god who can so powerfully and so suddenly help ? who would ever provoke such a god who can as easily and as speedily destroy ? who would trust in bars and gates , in castles and armies , in ships and navies , and leave him out who is the strength of them all ? who would not trust in him who is a god near , and a god a far off , a god in the gate , in the city , in the field , in the border , on the land , on the sea , whose way is in the sauctuary , and his path in the great waters ? who would not fear thee , o king of nations , and glorifie thy name ? for unto thee it doth appertain , who alone art glorious in holiness , fearful in praises , doing wonders . i shall conclude all with a few words unto you , the officers and representatives of this great city , into whose hearts the lord hath put so wo thy and pious a resolution as to appoint this day , in the which to recount his mercies , and to speak good of his name . and albeit your selves who are best acquainted with the state of the city , and gods dealings therewith , can more abundantly present to your own thoughts , variety of particulars of divine goodness then i who am but a stranger can , yet give me leave to be your remembrancer in these few . 1. be pleased to look back on those bloody marian days , when the streets of this city were defiled with the blood of martyrs , when the blessed members of christ were drawn from cole houses and prisons to stakes and flames , and consider the indefatigable and crafty endeavors , which have been from time to time by that party used ( and no doubt they are as unwearied now as ever , though haply they are under new shapes and disguises ) to reduce us back again . and consider the purity of evangelical doctrine and worship , and the great liberty you now enjoy therein ( the lord pardon , pitty , and rebuke those , who either through ignorance o prophaness , do pray the wantons with such a benefit , and abuse it , to the rending and causing of breaches in the church of christ . ) 2. look on the sore plagues which have heretofore reigned in this place , emptying the city of all that could fly , and sending armies of those that remained weekly to the grave . the city is probably now much more populous , many thousands of houses being since that time newly erected , and few either of the old or new without inhabitants ; yet for these many years this raging disease hath been banished from this place , when probably it might have been a double judgment unto you , and you have that blessing which the lord promised jerusalem , zach. 8. 5. made good unto you , the streets of the city full of boys and girls playing in those streets , where , in the days of pestilence , grass grew for emptiness and desolation . 3. look on the late bloody vvars , when the lord poured out on the nation the strength of battel , and set it on fire round about , ephraim manasse , and manasse ephraim , when the people were as the fuel if the fire ; you here heard not the prancing of the horses , nor the rarling of the wheels , you saw not the glittering of the swords , nor the displaying of the banners , you were not witnesses of the confusions which other places saw and felt . your houses were not shaken with the roaring of the canon , nor your wives made widows , or your children orphans by the edge of the sword : your city was then like the top of the hill at rephidim where aaron and hur held up the hands of moses ; no hands lifted up here to fight but onely to pray ; no siege here , but that about the throne of grace , ut ad deum quasi manu factâ , precationibus ambiamus orantes ; no waring or wrestling here but that of jacob with the angel . this city was as it were the chappel , the oratory of the nation . 4. look back on the late heavy blows by fire in this city ; that sad and sudden blast by gunpowder on tower hill , whereby divers persons perished ; those dangerous fires afterwards in other places , unto which the lord could have given a commission to have spread and diffused it self into an universal conflagration ; the merciful rebuke which was upon the fire then , and the safety you have since enjoyed from such dangers . and truly when i consider how many trades there are in this city which deal in combustible matters , powder , flax , hemp , pitch , tar , turpentine , hops , tallow , paper , oyl , and many other like , the casualties and carelesness which may be in many amongst so great a multitude , by knocking of links , by misplacing of candles , by falling down or sparkling of fire , by blowing out of tobacco , and many other miscarriages not easily ennumerable , it is an evident demonstration of gods watching over such a city , and being himself a wall of fire about it , and giving his ministers , who are a flame of fire , a special charge over it , that other fires do not break out in it . 5. consider the goodness of god to this city , in giving it zealous and faithful magistrates , who make it their business to be vigilant over the good of this place , who lay next their hearts the prosperity thereof , to encourage vertue , to punish and suppress wickedness , to preserve peace , to prevent prophaness , to look to the health and good order of the place . 6. consider the goodness of god unto you in a learned and a faithful ministry , what endeavors some have used to cry them down , and to leave this nation as sheep without shepheards ; the copious and abundant light of the gospel which shineth on this place , this city being filled with the knowledge of the lord as the waters cover the sea . if any city in the world may at this day be called as jerusalem once was , a city of truth , a holy mountain , in regard i mean of the doctrine of truth and holiness preached therein , then certainly this may . insomuch that forraigners , hungarians , ( germans , batavians , others learn our lan guage , and come over to this city , that they may hear your preachers , and read your english divines . in one word , look unto the concurrence with all countries at home , all foreign nations abroad do joyn in , to send variety of blessings and comforts unto this city . as the beams of the sun are united in a burning-glass , so variety of blessings meets from a wide circumference in such a center as this . the sea sends you in fish , and the air foul , the fields corn , and the pastures cattel . some countries adorn you with silks and jewels ; some warm you with furs and cottens ; some heal you with drugs and balsoms ; others comfort and refresh you with wines and spices ; some send in materials to build your houses , others send you in furniture for your ships ; read ezek. 27. and that will shew you the benefits of a celebre emporium : and when you have viewed these mercies , look on the many and prodigious sins whereby the lord is provoked in this place to withdraw these mercies from it . sins made much the more atrocious by the mercies and light against which they are committed , joh. 15. 22. amos. 3. 2. now then , as the lord hath put into your hearts to consecrate this day unto his praise , and to stir up one another to speak good of his name , be pleased to set your selves seriously about it . consider it is not the work of the lips alone ( though it consist much in uttering the loving kindness , and in singing aloud of the goodness of the lord . ) remember what david that great artist in divine praises did , ps. 103. 1. he calls upon his soul , and upon all that was within to bless gods holy name . our mindes should bless him by meditation on his goodness , and admiration of his mercy ; our heads should study and contrive what to do to bring honour unto the name of so great a god ; our hearts , wills and affections should resolve , to take the cup of salvation , to call upon his name , to love the lord because he hath heard our supplication , psal. 116. 1. to fear the lord and his goodness ▪ hos. 3. 5. considering how great things he hath done for us , 1 sam. 12. 24. our mouths should make report what he hath done for our souls , for our families , for our cities , for our people . our hands should praise the lord by rendring back out of his own blessings ( for of his own onely do we give him , 1 chron. 29. 14. ) . some homage and acknowledgment that we hold all from him . we read of the lords offering , exod. 35. 21. and of the lords tribute , num. 31. 28. lev. 5. 15. the antients called them {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , things belonging unto the lord . it is true , our goodness extendeth not unto him , a man cannot be profitable unto god ; yet we must obey him , though we cannot do him good . first therefore let us give our selves unto him , and by a solemn covenant become the lords people , 2 chron. 23. 16. 2 cor. 8 5. resolving as a purchased people to live to him , and not unto our selves , rom. 14. 7 , 8. and when we have given our selves to god , we shall more readily give him what ever else he requireth ; for every thing else will follow a mans self . let us therefore labour for large hearts towards god , to be rich in good works , ready to distribute , willing to communicate . no riches are durable , but those that are consecrated unto god , isa. 23. 18 ▪ manna in the house had worms , manna in the tabernacle endured . rust se s●th on met●al that lies still ; keep it in motion and it never rusteth ; there is a scattering , solomon saith , which tendeth to encrease , prov. 11. 24. he hath dispersed , saith the psalmist , he hath given t● the poor , his righteousness endureth for ever , his horn shall be exalted with honour , psal. 112. 9. men will buy great honour at a dear rate , act. 22. 28. here alms deeds , which use not to be very great sums exalt a man unto honour . riches take wings , righteousness onely endureth . our glory will not go after us , we shall carry nothing of our wealth with us , psal. 49. 17. but our works will follow us into another world , rev. 14. 13 , when you trade into other nations , you cannot transport their money and treasure , but if you turn them into other commodities , them you may transport to another country : so our silver and gold we cannot carry to heaven with us , but turn them into good works , and they will follow you as far as heaven . in trading i suppose you esteem it a very fair return if you get one in five , bu● in sowing you part with one , and haply reap ten in the harvest ; and to be sure when the sowing is on earth , and the reaping in heaven , we shall have a better return then isaac had , who reaped an hundred fold , gen. 26. 12. as sanctuary measure was double to other measures , so sanctuary returns are double , centuple to other returns . ask then your souls the question , what shall i render unto the lord , what shall i do for so good a god ? i have my life , my comforts , my soul , my heaven from him , what shall i do for his name ? remember you have the truth of god , a precious depositum which solomon bids us buy and not sell , prov. 23. 23. countenance it , propagate it as you are able . hypocrits will be at great charges for a false way to heaven ▪ thousands of rams ▪ rivers of oyl , mic. 6. 7 , 8. be you ready with heart and hand to further the truth . you have it , many places want it ; there are places where two , three , four town ▪ belong to one parish , where the maintenance of the gospel is not twenty pounds a year ; many a soul may go to hell in such places for want of the gospel . many haply of you are risen to great estates , who may remember such famished congregations in the countries where you were born . o then if you have seen and tasted how good the lord is to your souls , endeavor to snatch others out of the fire that they may taste of gods goodness too ▪ haply it may lie in your way and power to stir up superiors to take some course in so necessary a work as this . shew your selves valiant for the truth , study what may be done to preserve it , and to remove that deluge of errors which would plunder you of it ; remember david ▪ josiah , nehemiah what they did for the house of god and the offices thereof . you have the messengers and ambassadors of christ , remember what hezekiah did , he spake comfortably to those that taught the good knowledge of the lord , 2 chron. 30. 22. remember what your selves in this city have been famous for , in this business of encouraging your faithful ministers , and as the lord speaking of the distress of jerusalem , which should have no parallel to liken it unto , said ariel shall be as ariel , isa. 29. 2. so let london , in this particular be as london , continue to love , to countenance , to esteem beautiful the feet of those that bring glad tidings of peace . shew your honour to the lord , by your love to his officers ; it will be so much the more your crown and comfort , by how much the more they are reproached by others . lastly , you have the poor members of christ amongst you . he indeed who was once poor , and was ministred unto himself , luk 8. 3. is now in glory ; but he is cold , and hungry , and naked , and sick , and suffers in many of his members still , col. 1. 24. help them with your bounty as christians , help them with your orders and authority as magistrates ; where you can do neither , help them with your prayers , with your comforts , as fellow-members ; rejoyce with them that rejoyce , and weep with them that weep ; remember , none of us lives to himself , none of us dyes to himself , we are the lords workmanship , created in christ jesus unto good works , which he hath ordained that we should walk in them . let it therefore be our chief care and study to live to the praise of his glorious grace , and to shew forth the vertues of h●m that hath called us out of darkness into has marvellous light . the more glory we bring unto our lord on earth , the more glory doth he provide for us in heaven . finis . notes, typically marginal, from the original text notes for div a91754e-260 psal. 16 2. psal 50 12 job 22 2. r●m . 11 35. deut 4 7. isa 43 11. ● pet , 2. 9. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . phil. de sacrif. abel & cain . vid. bernard . in can● serm. 13. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ▪ clem. alex. strom. l. 7. apolog. 1. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; &c. chrysost. in psal. 148. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} &c. basil . in psal. 23 {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , plutar. apophth . h●s . 7 9 , 10 , isa. ●2 25. exod. 8 15. ez a 9. 8. jer 47. 6. 1 sam. 15. 32. tertul. apol. the brand pluck'd out of the fire a sermon preached before the lord major, aldermen, and companies of london on novemb. 5 at pauls by edward reynolds. reynolds, edward, 1599-1676. this text is an enriched version of the tcp digital transcription a57132 of text r32283 in the english short title catalog (wing r1240). 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. 55 kb of xml-encoded text transcribed from 22 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a57132 wing r1240 estc r32283 12619405 ocm 12619405 64473 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. a57132) transcribed from: (early english books online ; image set 64473) images scanned from microfilm: (early english books, 1641-1700 ; 1534:22) the brand pluck'd out of the fire a sermon preached before the lord major, aldermen, and companies of london on novemb. 5 at pauls by edward reynolds. reynolds, edward, 1599-1676. [4], 38 p. printed by tho. ratcliffe for george thomason ..., london : 1659. running title: a sermon preached at pauls on the fift[h] of novemb. imperfect: print show-through with some loss of print. reproduction of original in the harvard university library. eng bible. -o.t. -zechariah iii, 1-2 -sermons. sermons, english -17th century. a57132 r32283 (wing r1240). civilwar no the brand pluck'd out of the fire. a sermon preached before the lord major, aldermen, and companies of london, on novemb. 5. at pauls, 1659. reynolds, edward 1659 10137 38 25 0 0 0 0 62 d the rate of 62 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2003-12 tcp assigned for keying and markup 2004-02 apex covantage keyed and coded from proquest page images 2004-07 judith siefring sampled and proofread 2004-07 judith siefring text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion the brand pluck'd out of the fire . a sermon preached before the lord major , aldermen , and companies of london , on novemb. 5. at pauls . by edward reynolds , d. d. london , printed by tho. ratcliffe , for george thomason , at the rose and crown in st. pauls church-yard , 1659. amplissimis , praestantissimis , consultissimis viris d. tho. aleyn honoratissimo domino praefecto , magistratibus universis , totique senatui celeberrimae florentissimaeque civitatis londinensis , concionem hanc coram ipsis habitam ipsorumque jussu publici juris factam , in honoris & debitae observantiae . testimonium , d. d. e. r. zach. 3. 1 , 2. and he shewed me joshua the high priest , standing before the angel of the lord , and satan standing at his right hand to resist him . and the lord said unto satan , the lord rebuke thee , o satan , even the lord that hath chosen jerusalem , rebuke thee . is not this a brand pluckt out of the fire ? this chapter is a collection of comforts for the church ; comforts present in the type , joshua the brand ; comforts promised in the substance , jesus the branch . comforts to joshua , the comfort of protection against adversaries , ver. 1 , 2. the comfort of honouring and adorning him for his ministery and office , ver. 4 , 5. the comfort of remuneration for his fidelity , ver. 6 , 7. the words of the text are a promise of protection , revealed by the angel , published by the prophet , two excellent witnesses to a promise . and indeed we seldome finde the church in affliction , but we finde an angel with them . with israel , when pharaoh and his host pursued them , when they were in the hands of the midianites ; when they were in the hand of the philistines ; when they were in babylon in the bottome amongst the mirtle trees , with the three children in the furnace ; with daniel in the lions den ; with paul in the shipwrack ; with elisha when beset with an army at dothan ; with lot in the midst of sodom ; the angel of the lord is round about those that fear him to deliver them , psal. 34. 7. he shewed me ioshua ] israel returned but from two captivities , from egypt and from babylon , and in both we find a joshua imployed , one to possesse them of canaan , another to re-edifie the temple . it was not without a great mystery , to note unto us that there is no deliverance without a jesus : no name but that under heaven by which we can be saved , act. 4. 12. he alone delivered us from the wrath to come , 1 thes. 1. 10. joshua the high-priest ] he is seldome mentioned alone without zerubbabel , as ezra 3. 2 , 8. 4. 3. 5. 2. nehem. 12. 1. hag. 1. 1 , 12 , 14. hag. 2. 2 , 4. as in their returne out of egypt they were led by moses and aaron , psal. 77. 20. so in their return out of babylon they were led by zerubbabel and ioshua , and being returned , these two were to engage themselves in the work of building the temple , ezra 5. 2. and indeed temple-work doth never go prosperously on , but when the ministry of the priest is backed and encouraged with the authority of the magistrate . as it was by nehemiah , hezekiah , and other good princes . and therefore they are enemies to the building of gods house , who go about to perswade the magistrate that he hath nothing to do with matters of religion , that it belongs not either to his power or duty , to take care that purity of truth and worship be preserved within his territores : of whom notwithstanding it is prophecied , that they should be nursing fathers to the church , isa. 49. 23. and truly they are none of the best nurses , that suffer their children to have poison as freely offer'd them , as milk or wholsome meat . there is something in it , that we finde joshua here alone . satan would do mischief to any one whom god honours and imploys . but his notable malice is against religion , and the building of the temple . if there be any more special instrument of that then other , him in speciall manner he opposeth ; the more spiritual the service , the more resisted by the devil . the true jesus , whereof our joshuah was a type , was no sooner called by god to build his house ( for so it was said of him that he should do , zach. 6. 13. ) but we finde him assaulted by the tempter , mat. 4. 1. of all works this is the work which satan most desires to oppose , as the apostle intimates , 1 thes. 2. 18. standing ] both tanquam servus , and tanquam reus . 1. as a servant to minister unto the angel . so much the word standing frequently importeth attending upon a ministry , deut. 10. 8. 17. 12. 1 king. 17. 1. heb. 10. 11. whereby is noted , 1. reverence to the lord whom he served . 2. readinesse to receive his commands . 2. as a defendant , who being accused stands up to answer for himself ; the judge fate , and the people stood , exod. 18. 13. actor and reus were wont to stand together before the judge . who will contend with me ? let us stand together , isa. 50. 8. to intimate possibly in either the confidence of a just cause ; therefore it is said of the ungodly , that they shall not stand in judgement , psal. 1. 5. joshua was in filthy garments , yet god imploy'd him , and satan accused him . how low soever our condition be , god thinks not scorne to use us in his service ; out of the mouths of babes and sucklings he hath ordained praise : he will be served as well in rags as in robes . and how low soever our condition be , satan would have us lower , from robes to rags , from rags to nakednesse . his malice is like hell , without any bottome . the truth is , it is not robes or rags that trouble him , but that whether in the one or the other , we do any way stand before the lord , and minister unto him . before the angell of the lord ] namely , the angel of gods presence , isa. 63. 9. the angel of the covenant , mal. 3. 1. he is the lord of the house , and joshua his servant , heb. 3. 6. mat. 24. 45. he is the judge over the house , acts 10. 42. and joshua his subject . and in both capacities he stands before him , to execute the commands of his lord , to answer the accusations of his adversary . and satan standing at his right hand ] the right hand seemes to have been the place of the accuser , psal. 109. 6 , 7. and it is the hand of action . a wise mans heart is at his right hand , eccles. 10. 2. he doth what he doth heartily as to the lord . satan hopes , if he speed not at accusing , he shall at resisting , that he shall prevaile either as an adversary or a tempter . but here is joshua's comfort , though satan be at his right hand to tempt , god also is at his right hand to support him , psal. 16. 8. he an accuser at our right hand , and christ an advocate at gods right hand , 1 joh. 2 ▪ 1 , 2. to resist him ] or to accuse him . to resist him in his ministry , to accuse him for his failings . what these failings were we may guesse by the story . 1. he ministred not in the priests robes , but in filthy garments , v. 3. 2. he delayed the building of the temple , till pressed thereunto by the prophets , ezra 5. 1. 3. his sons were , some of them , defiled with strange wives , ezra 10. 18. what a white devil have we here ? satan transforming himself into an angel of light , zealous for gods worship , which is the thing that he chiefly maligneth . even the haters of religion will pretend zeal for it , so they may do it mischief , and when they rejoyce at the failings of good men , will yet seem greatly offended for them . they did so here ; they would faine have had an hand in building the temple , the building whereof they most earnestly maligned , ezra 4. 1 , 2. dalila will take sampson on her knee to cut off his haire . judas will kisse his master that he may betray him . christs enemies will court him that they may entrap him , mat. 22. 16. and pauls enemies will preach christ to adde affliction unto him , phil. 1. 16. we finde satan one while tempting christ , another while confessing him , denying him in the pharisee , john 7. 52. acknowledging him in the man possessed , mark 1. 24. ( but with a mischievous purpose in both , as if it were learning to deny him , as if it were madness to confesse him , ) one while leading him to the temple ▪ another while shewing the world . he hath temple temptations , and secular temptations , it is all one to him , the serpents skill or samuels mantle , so he may either way be doing mischief . and the lord said unto satan ] the lord christ , the angell before whom joshua stood , the mediatour and intercessor for his servant . the lord rebuke thee o satan ] restraine thy pride ; silence and muzzle up thy mouth , cast out thy bill of complaint , throw thee over the barre , that thou mayest not rise against his servant any more . and if thou be still clamouring , then once again . the lord that hath chosen ierusalem , rebuke thee ] must gods holy tribunal be still troubled with the obstreperous malice of a common barrater ? canst thou hinder the adoption , or alter the immurable election of god ? we see hereby the rage of satan , he never gives over accusing till god silence him . and we see the love of god , be satan never so clamorous , god never gratifies him with an hearing , but answers all his accusations with his own free love , and gratuitous election . the lord that hath chosen ierusalem , rebuke thee . is not this a brand pluck'd out of the fire ? ] hath he not suffered enough already , except he be quite burnt up ? have i begun to deliver him , and shall i not perfect it ? did i bring him out of the furnace of babylon sore against thy will , that i might gratifie thy malice in destroying him here ? can i be weary in shewing mercy , when thou art unwearied in doing mischiefe ? i have delivered him to build my temple , and to set up my worship , and the mercy begun , i will finish maugre all thy malice . the words contain a vision of a special mercy to joshua , set forth in the manner of a juridical processe . wherein we have 1. joshua his ministry and defence . he stood tanquam servus . reus . 2. the adversary , satan and his work against joshua to resist . accuse . 3. the advocate . the lord . 4. the victory over satan , the lord rebuke thee . 5. the foundation thereof , gods election of jerusalem , and his compassion to joshua . he shewed me ioshua ] that which the prophet saw was only in a vision and representation , not really and in effect : for where was the priest to minister but in the temple and at the altar ? and these things were yet but in consultation , nothing finished ; yet in a vision the prophet seeth it all done . with god , promises and threatnings give a kinde of being unto things before they are produced . 1. they exist in decreto dei ; in gods decree , and so are known only to himself , acts 15. 18. 2. they exist in verbo , in the word ; and so are known only to faith , which is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the very present subsistence of things which to hope are but future ▪ heb. 11. 1. 3. they exist really in opere & effectu ▪ in the work done , visible to the sense of all beholders ▪ and so wicked men know the works of god in execution which they knew not in denunciation , as our saviour tells us , matth. 24. 38 , 39. though noah had threatned the deluge , yet they knew not untill the stood came and took them all away : when there was no temple the prophet sees joshua ministring : when ahab was not yet gone to ramoth gilead , the prophet saw all israel scattered , 1 kings 22. 17. when there was no natural strength . abraham saw sarah conceiving , rom. 4. 19 , 20 , 21. whatever the faith of a prophet can fee in a vision , the faith of a believer can see in a promise . when therefore we have gods promise , how crosse soever it may appear to sense or reason , we should with david encourage our selves in the lord our god , 1 sam. 30. 6. and rest upon his name , i am , who calleth the things which are not , as if they were . he that gave being to the world out of nothing to make good his decree of creation , can give unto any man comfort out of nothing , to make good a promise of mercy and deliverance . he can command his loving kindnesse , psal. 42. 8. he can create peace , isa. 57. 19. when all second causes , vines , olives , fig-trees , fields , herds , stalls , do wholly miscarry , we may rejoyce in god , and glory in his salvation , habak. 3. 17 , 18. when our flesh and our heart failes , we have him for our strength and for our portion still , psalme 73. 26. we live in failing times , we have found men of low degree vanity , and men of high degree a lie ; we have leaned on our house , but it did not stand ; we have leaned on our staff , and it hath gone into our hand . we trusted too much in parliaments and they have been broken ; in princes , and they have given up the ghost , net vitia nec remedia ferre possumus , we have been afflicted both with our diseases and with our remedies , feare , and the pit , and the snare have been upon us , we have been changed from vessel to vessel , and we break every vessel we are put into ; our ships have been broken , our trade broken , our estates broken , our government broken , our hopes broken , our church broken , nothing but our hearts and our finnes unbroken . a sad thing , that a people will be quite fatherlesse , before they will think of going to god ; that they will have their way hedged up with thornes , before they will resolve to returne to their first husband ; that they will be brought to husks , before they will come to themselves , and go to their father ; that they will be brought to such extremities , as not to know what to do , before they will have their eyes upon the lord . well , it hath been our sin and our folly , to trust in broken reedes , in dying and perishing comforts ; let it at last , before the epha be sealed , before the decree bring forth , be our wisdom , and our faith to trust in the living god . and by repentance and humiliation to remove our sinnes from between god and us , and then no other impossibilities can obstruct the passage of mercy unto us ; nothing can any more hinder the fulfilling of an evangelical promise , then of a prophetical vision . well , whether in a vision or really , he saw joshua standing . and he stood , 1. tanquam servus , to minister before the lord . whereby we learne , 1. that as the ministers of the lord have their mission from him , rom. 10. 15. heb. 5. 4. so they ought to receive instructions from him , to do all in his temple according to the patterne he gives them , 1 cor. 28. 11. heb. 8. 5. to speak nothing but according to his prescript and direction , his words , ezek. 2. 7. his counsel , act. 20. 27. what they have received in command from him , 1 cor. 11. 23. a servant is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a living instrument , & instruments must be led by the guidance of the principal cause . semper agat ne rogat , nec nisi jussus agit . woe be unto us , if we speake any thing in gods name , which he hath not commanded us , deuter. 18. 20. 2. having received instructions , they ought with all reverence and readinesse to obey them . we cannot but speak the things which we have heard and seen , no dignity , no excellency is a supersedeas to duty . joshua , and other priests ; paul , and other elders ; angels , and other ministers are all fellow labourers in the service of christ ; zachary 3. 8. colos. 4. 11. revelations 19. 10. 3. that they are alwayes in the eye of god , to counsel them in their duties , to search them in their performances , to heare them in their petitions , to tender them in their sufferings , to protect them in their feares and dangers . the anointed ones do ever stand before the lord , zach. 4. 14. and since they do so , 1. they must learn to walk fearfully and humbly , to discharge their ministry heartily as to the lord , to consider the weight of their pastoral office , as men that must give an accompt , heb. 13. 17. 2. the people must learne to pray for them . their duties are many , their temptations many , their enemies many , their infirmities many , their discouragements many , the infamies , contempts , reproaches poured out upon them , the devillish machinations and contrivances against them , many , more then many : and therefore they have the more right unto , the greater need of the peoples prayers . when enemies threatned , then the church prayed , lord behold their threatnings , and grant unto thy servants that with all boldnesse they may speak thy word , acts 4. 29. when the apostle knew he should meet with enemies at judea , then he earnestly besought the church to pray for him , rom. 15. 30 , 31. when he was an ambassadour in bonds then he moves the church to pray that he might open his mouth boldly , ephes. 6. 19 , 20. thus he stood in a posture of service . ii. tanquam re●s . as one accused , to answer for himself and others . the sinnes of the age then were general , 1. neglect of building the temple , hag. 1. 2. 2. marrying strange wives , ezra 9. 1 , 2. ezra 10. 13. yet satan bringeth his accusation against the priest onely , who was to warn the people , ezek. 33. 8. his plot was against israel , but his practice was upon david , to number the people , 1 chron. 21. 1. if he can overthrow publick persons , cast down a joshua , blow up a parliament , make contemptible , and insignificant the great officers in church or state , the rest he hopes to have presently in his power , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . cut the tree up by the roots , and you may easily lop off all the branches . thus we finde him sifting of peter , and hindering of paul , luke 22. 31. 1 thes. 2. 18. therefore in the law as great a sacrifice was required for the priest , as for all the people , lev. 4. 3 , 13 , 14. their sinne is of a diffusive nature , from them profanenesse goes into all the land , jer. 23. 15. they are the snare of a fowler , by which others are entrapped , hos. 9. 8. the sinne of him that hath knowledge emboldeneth others , 1 cor. 8. 10. the priests sin brought contempt upon the very offerings of the lord , 1 sam. 2. 17. and therefore all publick persons , magistrates and ministers , should be so much the more vigilant over themselves , by how much the more satan is busie both to tempt and to accuse them . plutarch hath written a book of profiting by enemies . certainly next unto this , that they stand before the lord , and have his eye over them , there can hardly be a more profitable consideration for men in office , then to remember that satan is at their right hand , to tempt , to accuse , to observe and to resist them . they say those roses are sweetest which have stinking weeds grow near them ; the nearer we know that satan is to us , the more holy and pure should our lives be . we have seen joshua standing ; let us now see satan standing , and satan standing at his right hand to resist him , to accuse him ▪ if we do our duty , satan is at our right hand to hinder us : if we do not our duty ▪ satan is at our right hand to implead us . whether we be conscionable , or whether we be carelesse , he will have some design upon us , something to do against us . 1. he withstands us as a tempter ▪ no sooner was christ called out to his office and ministry , but satan presently sets upon him to tempt him , mat. 4. 1. and usually the more work the more temptation . he stands at the working hand . and the more publick the work , the more sharp and eager the temptation . none more exposed to satans opposition then a zerubbabel and a joshua , a conscionable magistrate and a zealous minister . when magistrary and ministry are most opposed , we may conclude satan is most busie . their office is most against his kingdome ▪ and therefore his malice is most against their function . 2. he opposeth us as an accuser , rev. 12. 10. as the young man said unto joab , if i should have done as thou sayest , thou thy self wouldst have set thy self against me , 2 sam. 18. 13. is most true of satan , if he can by any meanes tempt us into sinne , he will be the first to accuse us of it . but how did satan resist joshua ? no other way that we know of but by stirring up the samaritans to hinder the building of the temple , by hiring counsellors , writing accusations , and procuring an edict against them , which they hastily put in execution , ezra 4. 5 , 6 , 23. satan as the general and chiefe captaine useth wicked men as his drudges and instruments in all his oppositions against the church . all the world are under two heads , in their peaceable capacity , under two princes , holy men , under christ the king of saints , and wicked men under satan the prince of this world , that worketh effectually in the children of disobedience , ephes. 2. 2. and in their military capacity , holy men under christ the captain of our salvation , heb. 2. 10. and wicked men under satan , the great dragon , who are taken by him at his will , 2 tim. 2. 26. and therefore , 1. believers must accordingly arme themselves with the whole armour of god , when they give their name to christ , and provide for sharp troubles from principalities and powers , especially the ministers of christ in the service of his church : no life more comfortable , more honourable but a warfare belongs unto in . the weapons of our warfare , saith the apostle , are mighty through god , 2 cor. 10. 5. and endure hardnesse , saith he to timothy ▪ as a good souldier of iesus christ , 2 tim. 2. 3. every good sermon stormes some or other strong hold of satan , and mortifies , at least aimeth at mortifying some one or other lust that is subservient unto his kingdome . there will be continual temptations , we must labour and pray for grace to overcome them . and there will be continual accusations , we must labour and pray for faith to answer them . 2. wicked men may see in opposing joshua ▪ in building the temple , in withstanding the ministers , and work of christ in his church , what master they serve , and whose interest they : promote . they are but vassals of satan , acted by the s●me principles of enmity and malignity which are in him . he that committeth sinne , is of the devil , 1 john 3. 8. and whereas men may be of the devil two manner of wayes , 1. per modum servitutis , as obeying his commands . 12. pen modum imaginis , as resembling his disposition : opposing of the work of christ in his church , is of this last and worst kinde , wherein men shew themselves not his servants onely but his children . as when elymas the sorcerer withstood paul , and would have turned the deputy from the faith , the apostle thereupon called him the child of the devil , acts 13. 10. whoever sowe tares in the lords field , do the work of him who is the lords enemy , matth. 13. 25. o how many workmen hath satan amongst us at this time ! when the lords husbandmen are so decried , and mischievous doctrines so boldly and with open face published ▪ the lord grant that we may not be so long smitten with blindness , till we be led even into samaria . but here is the churches comfort , that there is a lord our advocate with the lord . as the lord said to the lord , sit at thy right hand , psalme 110. 1. so here the lord saith to the lord , lord rebuke satan . the lord sent christ the lord to conquer satan , and christ the lord prayes unto the lord to rebuke satan . 1. when satan is the churches accuser , christ is the churches advocate , we have an advocate with the father ; jesus christ the righteous , 1 john 2. 1 , 2. when satan is an adversary to resist , christ is a captaine to defend , heb. 2. 10. he was for this purpose manifested , that he might destroy the works of the devil , 1 joh. 3. 8. and he hath destroyed satan three manner of wayes , 1. per viam sapientiae , he hath outwitted satan , and made his own devices to returne upon his own head . by malice satan brought christ to his crosse , and on that crosse christ spoiled principalities and powers , and triumphed over satan , col. 2. 15. he swallowed the bait of his humanity , and was caught by the hook of his divinity ▪ 2. per viam potentiae , in a way of warre and combate , being stronger then the strong man , he overcomes him , takes from him his armour , divides the spoiles , luke 11. 21 , 22. makes his people set their feet upon the neck of satan , as joshua did call the captaines of israel to tread on the necks of the kings of canaan , john 10. 24. he vanquished him in a single combate of temptation himselfe , so that satan was faine to leave the field , matth. 4. 11. and he vanquished him in his warre against the church , so that he and his angels are cast out , rev. 12. 9. 3. per viam judicii , in a way of juridicall process , he bringeth satan to his tribunal , as prince of peace , as judge of the world , makes him accomptable for all his temptations , for all his persecutions , for all his usurpations and tyrannies over the souls of men , pronounceth judgement upon him , and casts him out , and casts out all his accusations against the brethren , john 12. 31. 16. 11. rev. 12. 10. this is a ground of great comfort , though christ suffer satan to tempt and to oppugn his church , to put out his venome , and power , and policy against it , yet he will still be a wall of fire round about it . if satan go to and fro to devour , job 1. 7. christ hath his angels going to and fro to protect , zach. 1. 11. if satan have four horns to scatter the church , christ hath as many carpenters to fray them away , zach. 1. 18 , 21. what ever poyson there is in satan , there is an antidote in christ against it . he a destroyer , christ a saviour ; he a tempter , christ a comforter ; he an enemy , christ a captain ; he an accuser , christ an advocate ; he a prince and god of this world , christ a king of saints and lord of glory . three names satan hath given him from his three most active principles , a serpent for his cunning , gen. 3. 1. a lion for his strength , 1 pet. 5. 8. and a dragon for his malice , rev. 20. 2. and christ hath a name which meets with every one of these , a counsellor , no subtilty of the serpent can deceive him : a mighty god , no strength of the lion can overcome him : an everlasting father , no malice of the dragon can out-act him , and he is wonderfull in all these , ordering and improving his wisedom , his power and his love unto the peace ▪ of his people against whom satan warreth . ii. and further we may here note , that when satan accuseth , joshua doth not stand upon his defence , nor plead his own cause , but he answers by his counsel , his advocate pleads for him . when we are tempted and assaulted by satan , we must put off our adversary to christ . if we go against him in our own strength , he will certainly be too hard for us . paul was buffeted by a messenger of satan ; he doth not buffet satan again , but cries to the lord to help him , 2 cor. 12. 7 , 8. no name to oppose to the accusations and fiery darts of satan , but the name of christ . we know not what to do against principalities and powers , but our eyes are upon him . satan brings in his charge to condemn ; what 's the answer ? christ died , christ is risen , christ is at the right hand of god , christ is our advocate with the father , christ hath a plenitude and sufficiency of grace , christ can save to the utter most those that come unto god by him , christ is stronger then the strong man , christ hath exceeding abundant grace to save the chief of sinners , christ ascended up on high and gave gifts unto men , even unto the rebellious : if god will not hear the blood of his son , if christ will not hear the cry of his servant , if satan can out-bawl the intercession of christ , if satan can pluck christ from the right hand of his father , or can pluck away the compassions of christ out of his bowels , then , never till then , shall penitent sinners that trust him with their souls and salvation , be cast in their suit , and be put to shame . we see by what weapons satan is to be overcome ; not by humane counsel or power , but by the increpation of god , and by the intercession of christ ; he only is able to succour those that are tempted , heb. 2. 18. in his name alone we must go out against this goliah . though satan be trode down under our feet , yet it is the lord alone that doth tread him down , romans , 16. 20. stand before him , appeal to him , implore his rebuke , and you are safe . one thing more the apostle jude teacheth us from this increpet , not to despise dominion , not to speak evil of dignities , since michael the arch-angel contending with the devil , durst not bring against him a railing accusation , but said , the lord rebuke thee , jude v ▪ 8 , 9. this as it is severely forbidden by god , thou shalt not revile the gods , nor curse the ruler of thy people , exod. 22. 28. so is it noted by the apostle as an evidence of walking after the flesh , of uncleanness , presumption ▪ self-willedness , to despise government , and not to be afraid to speak evil of dignities , 2 pet. 2. 10 , 11. how carefull were the apostles in their dayes to caution christians against this sin , let every soul be subject to the higher powers , they that resist shall receive to themselves damnation ; yee must needs be subject , not only for wrath , but but also for conscience-sake , rom. 13. 1 , 2 , 5. put them in mind to be subject to principalities and powers , to obey magistrates , tit. 3. 1. inculcate it upon them , they are apt enough through pride and arrogance to forget it . submit your sel●es to every ordinance of man for the lords sake , to kings , to governors ; use not your liberty for a cloak of maliciousness , but as the servants of god , 1 pet. 2. 13 , 16. and yet the princes in whose time they wrote , were monsters of men for wickednesse . christian religion doth ratifie and bear up , it doth not despise or destroy magistracy , but owneth it to be of god , as his ordinance and institution , by whom kings raign who putteth his name , and an impress of sacred authority upon them , prov. 8 ▪ 5. psal. 82.6 . and setteth them as his ministers to be eyes to the blind , and feet to the lame , and fathers to the poor , and sanctuaries to the afflicted . great therefore the wickedness of those that despise them , horrid and execrable the enterprises of those which would blow them up , and destroy them . if corah , or sheba , or absolom , or zim●i had peace , such as these may look for it too , but solomon assures us of these men , that their calamity shall rise suddenly , and who knoweth the ruine of them , proverbs , 24 ▪ 22 , lastly , from the double increpation we may draw , 1. matter of caution , not to think our selves secure at any time against the assaults of satan , he is like the flies , of which he hath his name , impudent , and importunate : when he is beaten off once , he will come on again , when he hath been foiled and rebuked once , he will venture a second increpation : there is no truce to be held with him : when he was infinitely overmatched , yet he departed from christ but for a season , luke 4. 13. 2. matter of comfort , that we should not despond under the assaults of satan . when he multiplies temptations , christ will multiply increpations ; he will deliver a second time , isa. 11. 11. in six and in seven troubles , job 5. 19. from the terrour by night , and the arrow by day , psalm 91. 5. christ is never less active and vigilant to help , then satan is to hurt the church . if where sin abounds , grace doth superabound , and god doth multiply to pardon , rom. 5. 20. isa. 55. 7. much more when the rage of satan abounds ▪ succour shall superabound , and god will multiply to rebuke . repetitions and ingeminations in scripture , note 1 certainty , as the dream of pharaoh was doubled , because of gods fixed purpose concerning it , gen. 41. 32. satan in all his oppositions against the building of gods house shall certainly be disappointed . 2. constancy , thou shalt follow justice , justice , deut. 16. 20. thou shalt never give over following it . the lord will constantly and perpetually rebuke satan in all his assaults against joshua and his fellowes . 3. vehemency and ardency of affection ; it intends the sense , and makes it superlative , o earth , earth , earth , a pathetical excitation ! jer. 22. 29. holy , holy , holy ; an ardent expression of the infinite holiness of god . isa. 6. 3. the lord will vehemently , and with much zeal and earnestness rebuke satan in his hostility against the church . 4. consummation and compleating of what is gone about , i will overturn , overturn , overturn , ezek. 21. 27. when i begin , i will make an end . god will never give over rebuking and oppossing satan , till he have wholly subdued him , and brought him under christ and his peoples feet . and since christ doth thus certainly , constantly , earnestly , compleatly rebuke him , let us keep our ground , oppose him with treble and unwearied prayers , 2 cor. 12. 8. resist him with stedfastness in the faith , 1 pet. 5● ▪ 9. with patient continuance in well doing , rom. 2. 7. let us stand , and stand , and stand , pray with all prayer , pray with all perseverance in prayer in this spiritual combate , ephe. 6. 11 , 13 , 14 , 18. christ rebukes and rebukes again , let us resist and resist again . there remains only the double foundation of this victory ; 1. gods gracious election , the lord which hath chosen jerusalem , rebuke thee . the doctrine of adoption by free grace is the strongest weapon that we can wield against the malice of satan : thou art my god from my mothers belly , and therefore since buls , & dogs , & lyons do compass and beset , and gape , and roar upon me , do thou deliver and save me , be not thou far from me , psalm 22. 10 , 13. 20. 21. god will admit no charge against his elect , rom. 8. 33. 35. if i were to be saved by merits of my own , want of merit would condemn me : but where all is of grace , and free gift , no guilt can condemn him , who hath the righteousness of another freely bestowed upon him . it is five times together called the gift , the free gift , the gift of righteousness , rom. 5. 15 , 16 , 17. o thanks be unto god , thanks for ever be unto god , for his unspeakable gift , the gift of the righteousness of christ bestowed upon us . the next foundation of this victory , is joshua's past deliverance , is not this a brand pluckt out of the fire ? whence we learn , 1. that past-mercies are pledges of more . the work of god is perfect , especially his work of mercy , deut. 32. 4. if he snatch out of the fire , he will bring unto his temple : if he lay a foundation , he will bring forth the head stone , zach. 4. 9. he will perfect that which he hath wrought : if he begin a good work , he will finish it , psal. 138. 8. phil. 1. 6. he who will not have us be weary of wel-doing , wil not be weary of wel-doing himselfe . his mercy is from everlasting to everlasting upon those that that fear him , psalme 103. 17. satan can no more hinder the continuance of it unto eternity , then he can cause it not to have beene from eternity . 2. no condition is so sad or desperate out of which the lord cannot rescue his people . he carries them through the fire , zach. 13. 9. he preserves them in the fire , dan. 3. 25 , 27. he brings them through fire and water into a wealthy place , psalme 66. 12. and this he doth suddenly , in the very nick of danger . in the mount will the lord be seen , gen. 22. 14. and hastily , laying merciful hold on us while we linger , gen. 19. 16. he repenteth concerning his servants , when he seeth that their power is gone , deut. 32. 36. and when they are as very out-casts , whom no man looketh after , jerem. 30. 17. in our greatest perplexities and feares , if we could glorifie god by believing , and stand still without sinful doubts , disquiet murmurings , and diverting unto sinister and perverse meanes , carnal sanctuaries , and a refuge of lies , we might comfortably expect to see the salvation of god . 3. this brand god will not only save , but honour , turn it into timber to build his house withal . when the lord rescueth a great and a good man , out of great troubles and temptations which were ready to consume him , usually he maketh him an instrument of great and special service . moses drawn out of the water , joseph out of prison , daniel out of the lions den , david from a world of persecutions and dangers , mordecai out of the pit of hamans malice , and here joshua out of the furnace of babylon : and all afterwards eminent instruments of great and honourable services for the church of god . this is a worthy fruit of afflictions , when they season and prepare us to be beames in gods house . as the greatest timber hath the most seasoning . luther was wont to say , that prayer , meditation and temptation are excellent preparations for the ministry . 4. god can use weak , improbable , despised instruments unto great and excellent works . he that could make one loafe of bread enough to feed thousands , can make one brand timber enough to build temples . he that drew the prophet out of a pit with rotten ragges , can erect a glorious temple out of the dust with burnt fire-brands . he blew downe the walls of jerico with rams hornes , discomfited an huge host of midianites with a few broken pitchers ▪ converted the world with twelve fisher-men , and chooseth the weak , and base , and foolish things , things which are not to bring to nought things that are , 1 corinth . 1. 27 , 29. he hath more regard to the lowlinesse of those that are weak , then to the abilities of those that are proud . to teach us not to despise truth , or comfort , or any mercy by what hand soever brought unto us , no more then the prophet did his meat , when god sent it unto him by ravens , 1 reg. 17. 5. god hath purposely put rich treasure in earthen vessels , that the excellency of his power might the more shine forth in the infirmity of his instruments , that no flesh might glory in his sight . and now as on this day hath this scripture been exactly parallel'd in this nation in the glorious deliverance we now celebrate . joshua his work was to build a temple , satans to hinder and oppose it . he is an enemie to all such building , but that which tertullian calls , edificatio ad ruinam , he is all for pulling downe work . and are not religion and lawes the best part of a structure , the foundation ? are not princes , peers , nobles , fathers of their ▪ countrey choise stones in a building ? demosthenes tells us , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . that men were towers and cities , and not walls ; doth not the apostle say of the church , ye are gods building ? 1 cor. 3. 9. of this temple it was that these wicked men said , raze it , raze it to the very ground ; down with it , down with it into ashes ; up with it , up with it into fire . they would have turned things up-side down , isa. 29. 16. downe with laws , u● with confusion : down with jerusalem , up with babylon : down with the arke , up with 〈◊〉 : down with religion , up with superstition : make princes , and peeres , and gentry , and ministry , the flowre of a nation , who were wont to be , like polished saphires , very fire-brands , blacker then a coale , lam. 4. 7 , 8. tell me whether any but heads and hearts filled with the devil , could ever have invented or executed so bloody a designe . king and parliament , peeres and people were standing before the lord ; for god standeth in the congregation of the mighty , he judgeth among the gods , psalme 82. 1. and satan will be thrusting in to withstand them . no place so sacred whether he will not intrude . he crawles into paradise ; we finde him standing before the lord amongst all the hoste of heaven , in the midst of an angelical consessus , 1 reg. 22. 19 , 21. but he can do no good at the hand to hinder that from working , he cannot introduce superstition and ignorance at that doore . he tries therefore what he can do under the feet . he croucheth , he digges through a wall , he springs a mine , and gets a den , findes out an hell from whence to murther the innocent , psalme 10. 8 , 9 , 10. and this not to resist or accuse onely , but utterly to destroy ; to turne head , and hand , and feet , and the whole body into very fire-brands . and he hath been at this work once and againe . this was not the first time he had been resisting or rebuked . he tryed by water in that invincible armado in 88. and now by fire more terrible then that of babylon , which would not have left so much as a brand remaining , which in the twinkling of an eye would have done more mischief , then threescore and ten years captivity in babylon . but god be blessed we were not as a brand in this fire , but as moses his bush not consumed , as the three children , not so much as singed by it . that out of this fire , not a few brands , but many goodly cedars , and the vine , the weakest of trees , the poore church of christ amongst us , were not plucked , but preserved from it ; gods mercy preventing satans malice , and making their own tongue to fall upon themselves , and by that little mercy which was in one of these bloody men , to snatch one brand out of this fire , quenching the flame which would have devoured all the rest ; so inconsistent was this villany with a dram of mercy . and all this not for our worthinesse , but for his own free grace , because he loved england , and chose it for a place to set his name in . and blessed be his name , that notwithstanding all romish attempts , and machinations , we have had his presence , and the true reformed ▪ religion in the midst of this nation , for now a full hundred yeares ; for so long it is from novemb. 17. 1658. since queen mary died , and that glorious princes elizabeth , succeeded in her throne . in this moneth were her fires quenched , and in this moneth was this fire quenched , the eyes of the lord running through the earth , to shew himself strong in behalf of this poor nation . and now what remaines , but being thus delivered , and yet through gods mercy in the possession of the reformed religion ( the lord knows how long that yet may last ) we should betake our selves to the duties here mentioned by the prophet . 1. to stand before the lord ▪ to have our eye still upon him , to attend his will , to listen to his commands , to waite on his worship , to aime at his glory , to have our mouthes and hearts filled with the praises of his name ; who hath made us not as fire-brands pluckt out of the burning , amos 4. 11. but preserved from it . 2. to put off our filthy garments , to bewaile the woful provocations of all orders of men amongst us , to make hast and be zealous to purge the house of god of those sad corruptions which have defaced it , and of that woful leaven of heresie , which threatens to sowre the whole lump . 3. to get change of raiment , to be cloathed with the garments of praise , with the long white robe of christs righteousnesse , that our nakednesse be not discovered , to worship the lord in the beauties of holinesse . 4. to walk in gods wayes , and to keep his charge , to be zealous and conscionable in all our peculiar duties , to hold fast those wholesome truths which the lord hath so long continued unto us . we know how busie forraigne emissaries are , who are said to swarme among us , under a disguize , and in a mysterious way to infuse their doctrines into the mindes of credulous and seduced people . we see what hideous errours are every where broached ; what contempt is poured out upon a learned and faithful ministry . what dishonour is cast upon magistrates , as if it belonged not either to their power or duty to take care either of the truth or worship of god in their territories : what immense and boundless licence men take to write , print , publish the most horrid opinions without check or controle : what sad effects this infinite liberty hath produced , in some atheisme , in others scepticisme , in others apostacy , in others sad divisions , jealousies , animositites , scarce any face left of that christian love , and holy communion which heretofore shined in the assemblies of professors . what woful symptomes we have of gods threatning to remove our candlestick and his glory from us . calling home to himself many eminent ambassadors in the church , laying aside many worthy and religious patriots in the state ; exercising his ministers that remaine with the reproaches and defamings of many : our leaving our first love , and former zeal for the truths of god : the doleful confusions and changes in the state ; governments changing as it were with the moon , up one moneth and down another . certainly it is through the wrath of the lord of hosts that a land is darkned ; it is for the transgression of a land that many are the princes thereof : it was a forerunner of a final wrath amongst the ten tribes , when god left them to pull down one another . oh what need have we to be awakened , to lay these things to heart , to prepare to meet the lord , to do our first works , to revive the ancient communion of saints , to awaken the spirit of prayer , and to cry mightily unto god , to spare his people , and not to give his heritage unto reproach : ▪ to receive the truth in love , and to contend earnestly for the faith once delivered unto the saints : to use all holy endeavours in our places and stations to keep the glorious presence of the lord still amongst us . to prove all things , and hold fast that which is good : to try the spirits whether they be of god : to provoke one another , to speak often to one another , not to forsake the assembling of our selves together . it may be the lord will return and repent , and leave a blessing behinde him . that so we whom the malice of satan and wicked men would gladly make brands , may by gods blessing be trees of righteousnesse , the planting of the lord , that the spirit blowing upon our garden , the spices thereof may flow out , and our beloved may delight in us , and eat his pleasant fruit . so shall the enemies of the church alwayes finde , that he whose name is the branch , will still be too hard for the furnace of egypt , for the staffe of the oppressor . that he who is a stone with eyes , will make his church a burdensome stone , to all that set themselves against it . that he will so watch over this land , while it continues immanuels land , that we shall still , as the prophet isaiah speaks , chap. 24. 15. glorifie the lord in the fires , even the name of the lord god of israel in the isles of the sea . finis . notes, typically marginal, from the original text notes for div a57132e-220 exod. 14. 19. judg. 6. 11. judg. 33. 3. zach. 1. 8 , 11. dan. 3. 28. dan. 6. 22. acts 27. 13. 2 reg. 6. 17. gen. 19. 1. the vision . job 8. 15. 2 reg. 18. 21. ezek. 29. 6. isa. 24. 17. jer. 4● . 11. hos. 14. 3. hos. 2. 6 , 7. luke 15. 16 , 17 , 18. 2 chron. 20. 12 isa. 36. 6. zach. 5. 8. zeph. 2. 2. joshua standing as a servant aristot. politic . lib. 1. cap. 4. depositum custodi , quod tibi creditum est , no● quod a tè inven●um , quod accepisti non quod excogitasti , rem non ingenii sed doctrinae . vincent . lyrinensis . acts 4. 20. as a defendant . satan standing . as a tempter . as an accuser . impii diabolum habent primo suggestorem , dei● tortorem , cyprian de iejunio & tentat . una civitas & una civitas , babylonia una , hierusalem una ; illa r●ge diabolo , ista rege christo , &c. ang ii psal. 61. rev. 15. 3 , 17 ▪ 14 , 19 , 16. joh. 12. 31. ●oh . 5. 14 , 15. heb. 2. 10. rev. 12. 7. subsicuturis testationibus munimenta praestruimus , tert. de baptismo , c. 20. vid. aug. epist. 148. the advocate for joshua , and his victory over satan . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . — homer iliad . isa. 9. 6. rom. 8. 33. 1 john 2. 1. 2 cor. 12. 9. heb. 7. 25. luke 11. 21. 1 tim. 1. 14. psal. 68. 18. job 29. 15. the foundation of the victory 1. gods gracious election of jerusalem . 2. his deliverance of joshua . isa. 9. 19. prov. 28. 2. amos 4. 12. rev. 2. 5. joel . 2. 17. 2 thes. 1. 10. jude v. 3. 1 thes. 5. 21. 1 joe . 4. 1. heb. 10. 24. mal. 3. 16. joel 2. 14. isa. 61. 3. isa. 5. 7. ezek. 47. 12. cant. 4. 16. zach. 3. 8. deut. 4. 20. isa. 9. 4. 14. 5. zach. 3. 9. zach. 12. 3. isa. 8. 8. the pastoral office opened in a visitation-sermon preached at ipsvvich october 10, 1662. / by edward, lord bishop of norwich. reynolds, edward, 1599-1676. 1663 approx. 57 kb of xml-encoded text transcribed from 32 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-10 (eebo-tcp phase 1). a57149 wing r1269 estc r20427 11773390 ocm 11773390 48898 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books 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(eebo-tcp ; phase 1, no. a57149) transcribed from: (early english books online ; image set 48898) images scanned from microfilm: (early englsih books, 1641-1700 ; 546:4) the pastoral office opened in a visitation-sermon preached at ipsvvich october 10, 1662. / by edward, lord bishop of norwich. reynolds, edward, 1599-1676. 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characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -o.t. -zechariah ii, 7 -sermons. visitation sermons. 2003-12 tcp assigned for keying and markup 2003-12 aptara keyed and coded from proquest page images 2005-02 john latta sampled and proofread 2005-02 john latta text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion the pastoral office. opened in a visitation-sermon preached at ipswich october 10. 1662. by the right reverend father in god , edward lord bishop of norwich . greg. nazianz. in apologet. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . london , printed by t. ratcliffe for george thomason at the rose and crown in s t pauls church-yard , 1663. to the right worshipfull the magistrates , and to the reverend ministers , and other members of the corporation of ipswich in suffolk . dearly beloved , though i could not with any decency decline the publication of this sermon , which had been by you so earnestly desired , then , when the greatnesse of your love and respects to my person , and function , did for many dayes expresse it self in a most free and noble reception : yet it pleased divine providence , by a sore visitation on my family , to obstruct the performance of this service , so long , till i might justly have hoped to have been no more minded of it . but being disappointed in that hope , i now , though late , send it forth , without altering any one line or period of what i then delivered . and although it be but a very slender return for the great favours i received from you alone , yet i must crave your leave to professe , that as a ring , though placed only on a finger is yet a token of love to the whole person ; so this little sermon , though dedicated only to you , is intended as a testimony of that honour & thanks which i owe to all orders in this great diocese , for those signal and publick favours , which , in mine attendance on the service thereof , i every where received . all the answer i can make to so great an obligation , is daily to pray , that the church of christ in this large diocese , may be beautified with the blessings of truth and peace , of vnity and holinesse ; that the clergy thereof may with all fidelity deliver the word of gods grace , and that it may by his effectual operation , have a free and successfull passage into the hearts and lives of the people committed to their charge . and as this is the continual prayer , so i hope , that through the assistance of divine grace , it shall be the unwearied endeavour of him who desires to approve himself an unfeigned servant of your faith , and salvation , ed. norvic . the pastoral office . opened in a visitation-sermon preached at ipswich . zech. 11. 7. and i took unto me two staves ; the one i called beauty , and the other i called bands , and i fed the flock . in this chapter wee have a prophecie of horrible and final judgements hanging over the nation of the jews , for their rejection of christ , here foretold . the judgements are external , arising from enemies abroad , verse 1 , 2 , 3. from shepherds at home , v. 5. from intestine commotions , ver . 6. & spiritual , rejection by christs breaking the staves wherewith he had fed them , ver . 9. — 14. & tradition into the hands of cruel shepheards , ver . 15. 17. causes of these judgements , oppression , ver . 5. ingratitude against christ their good shepherd . concerning whom we have 1. his call to his pastoral office , verse 4. 2. his obedience to that call , verse 7. 3. the hatred , and dis-estimation he received from the pastors and people , ver . 8. 12. lastly gods abhorring their so unworthy dealing with his sonne , verse . 13. the lord being willing to save his flock sets a shepherd over them who should feed them . and a good shepherd we are sure it is who could call god my god , verse 4 ; and although we may take it for the prophet himself , representing by a synecdoche all faithfull pastors whom the lord from time to time sent to acquaint them with his counsel , yet it is evident by the ensuing parts of the chapter , that christ is here meant , the chief and great shepheard , of whom the prophet in these actions was but a type . he threatneth them , verse 6. punisheth them , verse 10. was sold by them , verse 12. compared with mat : 27. 9. he principally , and other faithfull pastors under him , are they who here undertake the charge of this people to feed and govern them . which care is further set forth by a metaphore of two shepherds staves , noting his double vigilancy and superinspection over them ; by the names of which i understand two-special ends of christs pastoral service : 1. to restore beauty , and to erect that collapsed order of doctrine and worship which had been corrupted ; for verity of doctrine , purity of worship , and decency of order , are the special beauties of a church , which render it amiable : upon these accompts it is that sion and the house of god therein are so often called the beauty of the lord , and the beauty of holiness , psal. 27. 4. 48. 2. 50. 2. 96. 6. 9. isay 60. 13. 64. 11. christ in his ministery did cleanse the doctrine of the church in his sermon on the mount , and the worship of the church in his purging of the temple , and so filled his house with glory , hag : 2. 7. and made beautifull the feet of his ministers , rom. 10. 15. the magnificence of the temple , the glorious garments of the priests , the pure vessels of the sanctuary , the sweet incense and perfume , the admirable state , order , and government of solomons house , were all shadows and types of these spiritual and heavenly beauties wherewith christ adorneth his church 2. to gather together into one his scatter'd and divided people , john 11. 52. that from him the whole body may be joyned together and compacted , eph : 4. 16. in peace and love one unto another , according unto his prayer , john 17. 21 , 22 , 23. this , i take it , is meant by the staff called bands , making of the stick of joseph and judah one , ezeck . 37 19. in those eastern countries such as entred into a covenant of peace were wont to twist a band , and upon dissolving a covenant to untwist it again ; whence a society of men joyning together in one imployment are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 psal : 119. 61. 1 sam : 10 5. and their possessions were divided unto them per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by measuring lines , psal : 16. 6. 78. 55. to note their dwelling together in unity . but now upon rejecting christ , they who had been before in amoenitate dei , the lords peculiar people , and were knitt together in the bands of a brotherly covenant , were at last loathed by god , ver . 8. no longer consociated in the same policie or possessions , but devoured by the roman army , and dissipated into diverse and remote nations . in the words two things are observable . the office or administration , feeding the flock . and the great ends of that service , purity and vnity , set forth by the symbol of two pastoral staves , called here by the names of beauty and bands . touching this administration of feeding the flock , we shall briefly open , 1. the necessity of this pastoral office , both supreme in the chief shepherd , and subordinate in his servants and inferiour ministers . 2. the particular duties wherein the discharge of our pastoral office doth stand , which the supreme shepherd is pleased to second with his powerfull and most efficacious cooperation . necessity is twofold . absolute , as it is absolutely necessary for the first being to be. relative or hypothetical , when one thing is necessary in order unto , or upon supposition of another . obedience unto god is a necessary duty to be done , blessedness , a necessary end to be pursued ; unto the performance of this duty , there is a necessity to know the rule wherein it is prescribed : unto the obtaining of this end there is a necessity to know the means whereby it may be promoted ; for understanding whereof we shall premise two or three propositions . 1. though there remain some ingrafted notions of the law of nature touching god and a service due to him in the heart of man , yet that law is much darkned and defaced by that sinfull corruption which doth as well indispose the minde as any other faculties unto its due operations . of this blindness and vanity we have frequent mention , 1 cor. 2 14. ephes. 4. 17 , 18. and therefore albeit rare things are recorded of the moral vertues of many heathen men , and though diverse of their philosophers , plato , aristotle , hierocles , plutarch , cicero , seneca , epictetus ▪ and others have written excellently on those arguments , yet unto a full knowledge of moral duties to be in a due manner performed unto god and men , there is necessary a further patefaction of the divine will , then those remaining principles of the law of nature can dictate unto us . and this was done by the ministery of moses , by whom to the church , and unto whom by the ministery of angels the most holy and perfect law of god was fully discovered . 2. though the law delivered by moses be pure and perfect , though it be holy , just , and good , and though the commands thereof be exceeding broad , yet thereby salvation cannot be had , since by the law is the knowledge of sinne , rom : 3. 20. and therefore it can curse onely and not blesse or save us , as the apostle argues , gal. 3. 10 , 11. all that the law can do is to shew us duty , to discover the sinne whereby we come short of duty , the punishment due unto that sin , and our impotency to prevent , remove , endure , or avoid that curse . and consequently there must be a further patefaction of life and grace by another prophet . 3 the doctrine of the gospel as it stands formally distinguished from the doctrine of the law , is wholly mysterious and supernatural , there are no seminal notions in the minde of man from whence it may by rational disquisition be deduced . and therefore it is usually in scripture called a mysterie , the mysterie of christ , eph. 3. 4. col. 4. 3. the mystery of the gospel , eph. 6. 19. of the faith , of godliness , 1 tim. 3. 9. 16. hidden from ages and generations . rom. 16. 25. which eye hath not seen , nor ear heard , nor hath entred into the heart of man to conceive , 1 cor. 2. 9. as a mysterie , above natural reason , as a mysterie of godlinesse against carnal reason . except therefore it had been by some pastor revealed to the church , wee could never have had the knowledge of it . 4 unto the perfecting of salvation by the gospel two things concurre . a valid impetration of grace by the merit of christ. and an effectual application thereof by his spirit , which he doth by begetting faith in us , called the faith of the operation of god , col. 2. 12. this knowledge of christ is simply necessary to salvation , isay 53. 11. joh. 8 24 and it is not of our selves , but the gift of god , eph. 2. 8. and god works it by hearing , rom. 10. 17. so there is a necessity of a divine pastor , by whose teaching this knowledge so necessary to salvation may be effectually wrought in us . 5. the doctrine of redemption layeth an obligation on the redeemed to live unto him that bought them . christ therefore died and rose , that he might be the lord of dead and living ; the grace which bringeth salvation , teacheth to deny ungodliness , &c. tit. 2. 11 , 12. sanctification is necessary to salvation , as being the inchoation thereof . nothing can be perfected till it be begun , heb. 12. 14. since therefore holinesse is necessary , and it belongs to him to whom this service is due to prescribe the manner of it , and since we have naturally in us ignorance , impotency , and enmity , wholly disabling from the doing of it , there is upon these accompts an absolute necessity of such a pastor who may reveal the right way of holinesse unto us , and may efficaciously incline our wills thereunto . upon these grounds we may see the necessity of the great pastor for revealing the supernatural mysteries of life and salvation by free grace , for working faith whereby life and salvation may be applied unto us , for enabling us unto the duties of holinesse , and removing those impediments of ignorance , impotency , and enmity , which indispose us thereunto . and now because the office of inferior pastors under this great shepherd hath in these late unhappy and licentious dayes by the subtilty , or rather bungling of satan been greatly oppos'd , it will not be unseasonable to speak a little of the necessity of these also to feed the flock . that which god hath appointed as an office in his church , is to be acknowledged necessary . god hath by his special institution appointed pastors and teachers in his church , whose function the scripture owneth as an office , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 tim : 3. 1. col. 4 17. therefore they are to be acknowledged necessary . the lord is said to have set or constituted them in his church ▪ 1 cor. 12. 28. to have given them to her as part of her dowry , eph : 4. 11. they are sent forth by the lord of the harvest , matth. 9 ▪ 38. they are called ministers of christ , col. 1. 7. they receive their ministery from the lord , col. 4. 17. he hath made them overseers acts 20. 28. therefore none can without sacriledge against christ and his church reject them . 2. necessary ordinances presuppose necessary officers to administer them . christ hath appointed necessary ordinances to be to the end of the world administred ; therefore the officers who are to administer them are necessary likewise . he did not appoint a work to be done , and leave it to the wide world who should do it , but committed the ministry of reconciliation to stewards and ambassadors by him selected for that service , 1 cor. 4. 1. 2 cor. 5. 19. 3. that which was instituted for necessary ends , so long as those ends continue must be necessary likewise ; the office of the ministry was instituted for necessary ends , which do and will still continue ; therefore the ministery by which they are to be promoted is still to continue . those ends are the proclaiming repentance and remission of sins , the bringing glad tydings of good things , the turning men from darkness to light , and from the power of satan unto god , the saving of souls , the perfecting of saints , the edifying the body of christ , the nourishing of men in the words of faith , the speaking a word in season to the weary , to shew forth the lords death till he come ; these and such like great and weighty workes the apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , eph. 4. 12. so long as these works remain to be done , the ministery whereby they are to be done must remain likewise . but it may be objected , others may promote these ends as well as ministers ; all beleevers are commanded to comfort , support , edifie one another , 1 thess. 5. 11. 14. jud. v. 20. therefore no need of such an office for the doing of them . we answer , although every private christian in his place and station ought to minister grace to the hearers , to have his speeches seasoned with salt , and fitted to the use of edifying , yet these great works are not done with the same authority , efficacy , certainty , or order , by a private hand as by publick officers . 1 not with the same authority . a learned lawyer may resolve a mans case as truly as a judge ; but when he hath a sentence declared by the judge , this doth more assure and quiet him , because it is a sentence not only of truth but of authority . ministers speak and exhort and rebuke with authority , tit. 2. 15. 2 not with the same efficacy ; for the lord hath made them able ministers 2 cor. 3. 6. furnished them with power for edification , 2 cor. 13. 10. anannexed a special promise of blessing unto their service , matth. 28. 20. the gospel ministred by them is not in word only but in power , 1 thess. 1. 5. not declarative only , but operative , they being therein workers together with god , 1 cor. 3. 9. 2 cor. 6. 1. 3 not with the same certainty ; for how can it be expected that the cases and conditions of particular consciences should be so well looked after by private men who have callings of their own to divert them , as by those whose whole work it is to oversee the souls committed to their charge , to whom they may in every case of difficulty resort for counsel ? or how can i expect ordinarily as full satisfaction from a private brother , as from one whose duty it is to give himself wholly to these things , whose constant businesse it is to give attendance to reading , to exhortation , to doctrine , to meditate on them , to take heed unto them , to continue in them , that his profiting may appear to all ? 1 tim. 4. 13. 16. 4 not with the same order ; god is in all his works , much more in his church a god of order , 1 cor. 14. 33. if the apostles themselves found it difficult to attend the word of god , and tables , acts 6. 2. it cannot but be much more difficult for private brethren to attend their own domestical callings , and the publick concernments of the church of god. if a great apostle said who is sufficient for these things , 2 cor : 3. 16. shall we judge private persons fit enough for them ? if in the body god hath set several members for several uses ; shall we think so weighty , difficult , and important a service as publishing the glad tydings of salvation , should be intrusted at large in every hand , and no peculiar officers set apart for the dispensing of it ? 4. we may inferre this necessity from the titles given by god unto these his officers ; they are called angels , rev. 1 20. ambassadors entrusted with the ministery of reconciliation , 2 cor. 5. 20 stewards of the mysteries of god , 1 cor. 4. 1 , 2. watchmen and overseers of the flock , ezek. 3. 17. acts 20. 28 shepherds , 1 pet. 5. 3. teachers distinguished from the people taught , gal. 6. 6. preachers sent to publish peace , rom. 10. 14. builders , planters , husbandmen , scribes instructed for the kingdom of god. all which metaphorical expressions import services of absolute necessity in states and families . there are mutual and reciprocal duties injoyned by god upon them and the people , they to watch over the flock , and these to love , honour , esteem and encourage them . if they be not necessary officers in the church , why should there lie upon them so severe a charge , why should there be due unto them so great a respect ? 5 they whom the apostles took order to be provided for the service of the church , are necessary officers thereof ; for had they been superfluous , they would not have burdened the church with them . but the apostles took special order for the succession of ministers in the church , they ordained elders themselves , acts 14. 23. they directed timothy and titus to do so too , 2 tim. 2. 2. tit. 1. 5. they call upon them to attend their service , col. 4. 17. 1 pet. 5. 1 , 3. they call upon others to obey and encourage them , heb. 13. 17. gal. 6. 6. now certainly they would not have taken all this care , nor put the church to so much duty and charge , if the office were not necessary to the good and interest of the church . adde hereunto the uninterrupted prescription of all ages ; for not to mention the heathen nations , where we find persons separated for divine worship , in egypt , gen. 47. 22. in palestine , 1 sam. 6. 2. in lycaonia , acts 14. 13. such were the chaldeans in babylon , the magi amongst the persians , the brachmanni amongst the indians , the druidae amongst the gaules , the pontifices , augures , flamines , and others amongst the romans ; and to keep to the church of god , we read in the beginning , of enoch a prophet , noah a preacher , abraham a prophet , melchisedeck a priest , of the order of priests and levites in israel , before whom the first-born of the chief of the families did bear that honor ; for we read of priests before the levitical order was instituted , exod. 19. 22. after that the evangelical ministry began in john , continued in the twelve disciples and seventy elders , held on in a constant succession , christ and his apostles appointed it , and never repealed their own order . if jephte his prescription of 300 years possession was a good plea , judges 11. 26. much more the churches of 1600. and now , dear brethren , since our office is of so great necessity to the church of god , it greatly concerneth us to be duly therewith affected , with all fear and trembling to discharge so important duties for the administration whereof this function hath been divinely instituted , by the holiness and exemplariness of our lives , by the evidence , authority , and purity of our doctrine , to keep our selves above the contempt of men , not to suffer any to despise us , to magnifie our office , and to bear up that double honour which the lord hath awarded unto those that labour in the word and doctrine . that in all things shewing our selves patterns of good works , in our doctrine shewing incorruptnesse , gravity , sincerity , sound speech which cannot be condemned , men that are against us may be ashamed having no evil thing to say of us . and this leadeth to the second thing proposed , the consideration of the duties wherein the discharge of this pastoral office doth stand . the word feed is an usual metaphore to expresse the tender care and gentle government which men are to exercise over those who are committed to their custody . it is used frequently not only in scripture , psal. 77. 20. 78 , 71. ezek. 34. 23. isa 40. 11. john 10. 11. 21. 15 17. 1 pet : 5. 2 : but in profane authors , as xenophon makes the comparison in the beginning of his cyropaedia , and homer calls agamemnon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the pastor of the people , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one that takes care of the flock . there is likewise a synecdoche of the part for the whole , one particular of the office being put for all the rest . here then we might enter into a large field , 1. in opening the pastoral office of christ , as he came to seek and to save his lost sheep ; to rule them by his royal authority ; to lead them by his most holy example ; to feed them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by his body , blood , spirit , and word ; to heal and bind them ; to fold and defend them , to rescue and deliver them out of the mouth of the wolf and lion 2 in setting forth the whole duty of the vnder-shepherds which they owe to the flock of christ , as they have entrusted unto them the ministery of reconciliation , which ministery standeth in 4 things , 1 in offering up the spiritual sacrifices of prayers and praises in the name and behalf of the church unto god , and to blesse in his name . 2 in administration of the seals or sacraments . 3 in exercising the power of binding and loosing , of retaining and remitting of sinnes towards particular contumacious sinners in the one case , or penitent sinners in the other . 4 in preaching the glad tydings of salvation to the church : but because it is not possible to handle so many weighty particulars in this little scantling of time , i shall keep to the most narrow and formal sense of the word feed , as it relateth to the spiritual food of the soul , the pastures of life , the word of god , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as basil seleuc. speaketh , the food of the soul is the feast of the word , whereunto possibly the apostle may allude , when he requireth timothy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2 tim. 2. 15. as the ministery of the word and spirit is compared by the prophet to a royal and magnificent feast , isa. 25. 6. prov. 9. 1 , 2. rev. 3 , 20. this great work of preaching is appointed by god as a means and instrument of begetting faith in the people , and turning them from the power of satan unto god. by evidencing divine truth unto the conscience , 2 corinth . 4. 2. that a mans sinne may find him out to make him penitent , and he may finde christ out to make him blessed ; by stopping the mouthes of gainsayers , by reproving those that sinne out of infirmity with meeknesse , gal. 6. 1. out of contumacy with sharpnesse , tit. 1. 13. all with authority , tit. 2. 15. by exhorting with strong arguments , and with winning perswasions unto the obedience of the truth , 2 cor. 5. 20. by comforting and powring balm into wounded spirits , removing fears , resolving doubts , speaking peace , shewing a man his righteousnesse , and delivering him from going down into the pit , i say 40. 1. job 33. 23. by differencing the sheep from the goats , the chaff from the wheat , the precious from the vile , him that feareth god from him that feareth him not . the word of grace thus managed is the ordinary instrument which god useth to sanctifie us , john 17. 17. to form christ in us , to derive the spirit upon us , and to turn us to the lord. and the minister of christ who duly preacheth it , is his herald , and ambassador , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to proclaim warr against the rebellious , and to publish remission of sinnes unto those that repent and believe . and s●●●uch hath christ honoured his stewards in the faithfull discharge of this their ministery , that though they be but weak men , yet such effects are ascribed unto them as are proper unto god alone . they are said to forgive sinnes , john 20. 23. to convert and to save souls , jam. 5. 20. 1 tim. 4. 16. to deliver men from going down into the pit . job 23. 24. to revenge all disobedience , 2 cor. 10. 6. and to judge wicked men , ezek. 20. 4. none of which can be effected , but by god alone ; the excellency of the power belongs u●● to him , 2 cor. 4. 7. nulla est remissio culpae nisi per gratiani . sed gratiam dare est potentiae infinitae , saith alex. hales ; and therefore peter lumbard , and after him altissiodorensis , bonaventure , occham , biel , and divers other schoolmen do affirm , per hanc potestatem non posse remitti culpas , sed solum declarari remissas ; and that the priest doth it per modum impetrantis , but not per modum impertientis . and yet because unto us is committed the ministery of reconciliation , 2 cor. 5. 19. and together with that office an authority to work together with god as his instruments , who maketh us able ministers of the new testament , 2 cor. 3. 6. so that by the cooperation of god our gospel cometh not in word only but in power , 1 thess. 1. 5. 2 cor. 10. 8. tit. 2. 15. therefore we are said to do those things which are proper for god alone to doe , because god is pleased to do them by that word of grace , the ministery whereof he hath committed unto us . humana opera , dei munera , as optatus speaks , the ministery is mans , the gift gods. the priest , saith st. chrysostom , lendeth his tongue and his hand , but neither angels nor archangels can do the thing , but god alone . humanum obsequiunt , munifientia supernae potestatis , saith s. ambrose , de spiritu sancto , l. 3. c. 19. the service is mans , but the munificence is gods. we loose by our pastroal authority whom god raiseth by his quickning grace , saith gregory , homil. 26. in evang. the matter of this our preaching is in general the whole counsel of god , acts 20. 27. all the words of life , acts 5. 20. that which we have heard of the lord of hosts , is. 21. 10. all which god commands without diminishing a word , jer. 26. 2. thou shalt speak my words unto them saith the lord , ezek. 2. 7 we are angels , we must keep to our message ; we are ambassadors , we must keep to our commission : we are depositaries , we must discharge our trust ; quid est depositum ? saith vincentius lirinensis , speaking of that command to timothy , 1 tim. 6. 20. id quod tibi creditum est , non quod à te inventum , quod accepisti ; non quod excogitasti ; rem non ingenii sed doctrinae , non usurpationis privatae , sed publicae traditionis , in qua non autor debes esse sed custos ; and so origen , the apostle , saith he , hath given example to the doctors of the church to speak to the people , non propriis praesumpta sententiis , sed divinis munita testimoniis . our own devices are all but chaff , gods word is the wheat , jer. 23. 28. ours but hay and stubble , his gold and silver and precious stones , 1 cor. 3. 12. more particularly , the matter of our preaching is christ crucified , and the glad tydings of remission and salvation through him , acts 8. 5. 1 cor. 2. 2. the credenda all recapitulated in the doctrine of christ ; the agenda all supplied by the grace of christ ; the petenda all granted in the name of christ ; the communicanda all seals of the love of christ. he is lux , & cibus , & medicina , as bernard speaks ; if i be ignorant , christ is my light ; if i be hungry , christ is my food ; if i be sick , christ is my physick . si scribas , non sapit mihi , nisi legero ibi jesum : si disputes out conferas , non sapit mihi , nisi sonuerit ibi jesus . our ministery now is altogether evangelical ; for though we preach the law , yet it is ever in a subserviency unto the gospel , that by the convictions thereof we may betake our selves unto christ for shelter from the curse which the law threatneth , and for grace unto the duties which the law prescribeth . our saviour seemeth unto me to dictate the right method of preaching the gospel in that three-fold conviction of sin , righteousnesse , and judgement , john 16. 8 , 9 , 10. 1. the spirit accompanying the preaching of the gospel doth convince men of their sinne , and the wrath due unto them for the same , untill they shall believe in christ , for the wrath of god abideth on unbelievers , john 3. 36. 8. 24. till faith transferr the sinne upon the sacrifice , it remains upon the sinner . hereby the soul is awakened , and the heart shaken and made restlessly inquisitive after some way of escape from the wrath to come , acts 2. ●7 . 2. the spirit by the gospel convinceth of righteousness in christ , who albeit he was reckoned amongst malefactors , john 19. 7. isay 53. 12. yet there was in him righteousness abundantly enough to justifie and save to the uttermost all that come unto god by him , in as much as having finished the work of redemption on earth , he is gone to his father , and is not sent back again , but is sat down at his right hand , pleading the propitiation which here he wrought . in his death believers suffered , 2 cor. 5. 14. rom. 6. 6. in his resurrection they were justified , rom. 4. 25. and in his ascension they have a virtual possession of heaven , eph. 2. 6. 3. the spirit by the gospel convinceth of judgement , whereby i understand debitum subjectionis unto christ , as a judge or prince to whom all judgment , authority and power is committed , john 5. 22. 27. matth. 28. 18 that we having been delivered from the wrath to come , and having received so great a gift as the righteousnesse of christ , ought to be subject unto him , who died and rose again that he might be lord both of the dead and living , rom : 14. 9. having demolished the kingdom of satan , and judicially cast out , or dethroned the prince of this world , john 12 31. and destroyed him , heb. 2. 15. so that being translated from the power of darknesse into the kingdom of christ , acts 26. 18. col. 1. 13. we ought to be reduced unto the obedience of christ , 2 cor. 10. 5. and to observe and doe whatsoever he commandeth , mat. 28. 20 for the doctrine of grace and salvation is a doctrine of holiness , tit. 2. 11. 14. in this method ought the gospel of salvation to be preached , that neither the discovery of sinne may drive men unto despair , but cause them to flye for sanctuary unto the righteousness of christ and free grace of god in him ; and that the magnifying of free grace and the gift of christs righteousnesse , may not induce a neglect of holiness , rom. 6. 1 , 2 , 14 15 , but that the love of christ may constrain them not henceforth to live unto themselves , but unto him that died for them and rose again , 2 cor. 5. 14. now for the manner how this part of the ministery of reconciliation is to be be dispensed ; we are to preach the word 1. demonstratively , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so as to commend our selves to every mans conscience in the sight of god , and they may confesse that god is in us of a truth . 2 ▪ sincerely , not handling the word of god deceitfully , nor complying with the lusts of men to gratifie them in their wayes , as the priests of ahab did , rather displeasing men with that doctrine which profits , then pleasing them with that which betrayes their souls ; as a physician doth not so much consider what will please his patients palate as what will cure his disease . the apostle professeth in one place , that if he pleased men , he should not be the servant of christ , gal. 1. 10. and yet in another place he saith that he pleased all men in all things , 1 cor. 10. 33. but this was not mentiendi desideriô , but cômpatientis affectu , not out of collusion but condescension , to gain , save , edifie , profit them . 3 wisely , so as to fit the word to the state of those that hear us , to give every one his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mat. 24. 45. the apostle preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cor. 3. 10 3. 10. we must not preach comforts so as that profane persons may mistake them as theirs , nor threatnings so as to make sad the hearts of those whom the lord hath not made sad . 4 boldly , not fearing the faces of men in the work of god , jer. 1. 8. not concealing any part of gods counsel , because haply it may be unwelcom to those that hear it ; but freely and confidently , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to deliver the whole counsel of god , as micaiah to ahab , as amos to jeroboam . most wicked men are of vitellius his mind , they love to hear nothing nisi jucunda & laesura . but if they have the boldnesse to commit sin , should not we have the courage to reprove it ? there is a majesty in the word which can humble an ahab , a felix , a belshazzer ; which can strike an awe and rrverence into the heart of a joash towards elisha , and of herod towards john the baptist , 2 reg. 13. 14. mark 6. 20 god hath threatned to confound us , if we be dismayed in his work , jer. 1. 17. he hath promised to be with us , matth. 28. 20. to stand by us , 2 tim. 4. 16. in the discharge of so great a trust ; and will give testimony to the word of his grace , acts 14. 3. his word rightly administred , is as nails , goods , arrows , a two edged sword , dividing asunder soul and spirit , joynts and marrow , a discerner of the thoughts and intents of the heart . 5 meekly , affectionately , with all love and tenderness to the souls of our hearers , in meeknesse instructing those that oppose themselves , 2 tim. 2. 25 with the spirit of meeknesse , restoring those that are overtaken in a fault , gal. 6. 1. a preacher , as a chirurgian , should have an eagles eye to discover the state of the soul , a lions heart to search spiritual wounds , and a ladies hand to dresse them with all tendernesse and sympathy . the servant of the lord must be gentle towards all men . 6 plainly , without unnecessary affectation or ostentation of the enticing words of mans wisdom , or of meer humane and exotick wit or learning . the apostle , though a great scholar , would not ground the faith of his hearers upon the wisdom of men , but upon the power of god , 1 cor. 2. 4 , 5. and warneth them to take heed of those who would spoyl them through philosophy and vain deceit , col. 2. 8. and here a needfull question may be proposed , how farr forth a minister may make use of humane wit or learning in the service of the church ? learning is a noble gift of god. it was the honour of moses that he was learned in all the learning of the egyptians , acts 7. 22. and every good gift of god may be sanctified for the use of the church as the crown of the king of rabbah was set upon the head of david , 2 sam. 12. 30. and the spoiles of the heathen were dedicated to the lord , 2 sam. 8. 11 , 12. clemens alexand , calls it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as men lay a ground of some meaner colour when they intend to overlay with gold. singular use did the antient fathers , tertullian , justin martyr , origen , clem. alexand. cyprian , theophilus , arnobius , augustine , eusebius , minutius felix , theodoret , and others make of this kind of the learning of the heathen in defence of christian religion , as david slew goliah with his own sword ; as the apostle disputed with the philosophers of athens from the inscription of their own altar , acts 17. 23. 24. of which inscription we read in philostratus , pausanias , and others , very many passages ; and expressions of holy scripture cannot be so clearly understood without the knowledge of those usages mentioned in heathen writers , whereunto they referre ; of which we meet with diverse instances in the agonistica of petrus faber and multitudes of other learned writers : to say nothing of the eminent service done in this kinde to the church of christ by beza , grotius , heinsius , scultetus , gataker , and divers others . thus a moabitish woman became an israelite , if her head were shaven and her nails pared . thus theodosius reserved the golden vessels of the heathen temples unto the use of the christian church . christianus domini sui esse intelligit , ubicunque invenerit veritatem . we find the apostle himself making sometimes use of the heathen poets , and as i may so speak , bringing those greeks into the temple . and for wit , though it be naturally a proud and unruly thing , yet it may be so sanctifyed by grace , and fixed by humility , as to be of great use to the church of god. the holy scripture is full of curious elegancies and paranomasies of this kind , and some have written just volumes de rhetorica sacra , of these scripture elegancies . what higher strain of wit could be used then that acts 5. 41. they went away rejoycing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that they were honoured with dishonour for the name of christ ? which of the noblest orators or poets amongst the heathen can parallel that expression of the apostle touching the glory to come , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 cor. 4. 17. it were end lesse to instance in these kind of particulars : and how wit may be sanctified to the use of the church , we have delicate examples in the apologetick of tertullian , in the epistle of cyprian to donatus , in minutius felix his octavius , in the orations of gregory nazienzen and basil , in the sermons of chrysostom , bernard , chrysologus , and multitudes of others amongst the antients . to say nothing of the worthies in our own church and of our own time , amongst whom i cannot but mention my most religious , and most excellent predecessor in this diocesse , whose writings are like the land of canaan , flowing with milke and honey . now in this particular i should advise those who have vigorous and predominant witts , of whom we may say , as quintilian said of seneca , it is pity they should not do as they ought , who can do as they will , that they would not too much indulge nor loosen the reynes unto luxuriancy of fancy in so solemn and serious a work as preaching the gospel , but proportion their ballast to their sayl ; and temper their fancy with humility , pietie , and prudence , so as they may render severe and solid truths the more amiable , and reconcile the minds of their hearers the better unto sound and saving doctrine , as physitians convey their physick in some pleasant vchiculum to gratifie the palat , & prevent the fastidium of their tender patients . after this manner must we preach the gospel , discharging faithfully towards god and men the trust which is reposed in us ; for it is required in stewards that a man be found faithfull , 1 cor. 4. 2. now there being three wayes of pastoral feeding , as bernard hath observed , ore , mente , opere , by preaching , praying , and living , it is necessary to adde these two latter unto that which we have already handled . 1. to be the lords remembrancers , and to give our selves continually to prayer , acts 6. 4. if we consider the great importance of our ministery in dispensing the unfearchable riches of christ ; the great difficulty of the work , for which without divine assistance none can be sufficient : the divine efficacy and cooperation required unto the successe of it : the infinite preciousnesse of the soules of men , and great concernments of the church of god over which we have an inspection , we cannot but grow unto holy cyprians resolution , who thus saith of himself in his book de bono pudicitiae , non solum proferimus verba quae de scripturarum sacris fontibus veniunt , sed cum ipsis verbis preces ad dominum & vota sociamus . 2. we must give testimony unto our doctrine by a godly example , as paul requireth timotby and titus , 1 tim. 4. 12. tit. 2. 7. and peter all elders , 1 pet. 5. 3. as john was both a shining and a burning lamp , john 5. 35. the star which led the wise men unto christ , the pillar of fire which led the children unto canaan , did not onely shine , but go before them , matth. 2. 9. exod. 13. 21. the voice of jacob will do little good if the hands be the hands of esau. in the law no person who had any blemish was to offer the oblations of the lord , levit. 21 17. — 20. the lord thereby teaching us what graces ought to be in his ministers . the priest was to have in his robes bells and pomgranates ; the one a figure of sound doctrine , and the other of a fruitfull life , exod. 28. 33 , 34. the lord will be sanctifyed in all those that draw near unto him , isa. 52. 11. for the sins of the priests make the people abhorr the offering of the lord , 1 sam. 2. 17. their wicked lives do shame their doctrine ; passionem christi annunciant profitendo , male agendo exhonorant , as s. austine speaks , with their doctrine they build , and with their lives they destroy . the minister who will winne his people , must not only doctorem virtutis se praebere , sed ducem , as lactantius , ut si praecipientem sequi nolint , sequantur antecedentem . the salt which is it self unsavory , will hardly season other things . i conclude this point with that wholsom passage of hierom ad nepotianum , let not , saith he , thy works shame thy doctrine , lest they who hear thee in the church tacitly answer , why doest thou not thy self what thou teachest others ? he is too delicate a teacher who perswadeth others to fast with a full belly . a robber may accuse covetousness . sacerdotis christi os , mens , manusque concordent ; a minister of christ should have his tongue , and his heart , and his hand agree . i shall conclude all with two words of exhortation ; one to my reverend brethren in the clergy , and the other to the people . to my brethren : that they would with all their might set about this most necessary work of feeding the flock over which the holy ghost hath made them overseers , & therby testifie their love unto christ , who by that love doth adjure us to feed his sheep and lambs , john 21. 15. 16 , 17. if we would not be an anathema maranatha for not loving of christ , we must do that which he by so strong an argument as the love of him doth injoyn . is it possible for a man to love the father , and to starve the children ? is it possible to love the lord , and to neglect his doubled and redoubled command ? is it possible to love god , and to hate our brethren ? or do we not hate our brethren when we betray their souls to perdition ? o let us lay to heart that most solemn and tremendous charge of the apostle , i charge thee before god , and the lord jesus christ , who shall judge the quick and the dead at his appearing and his kingdom , preach the word , be instant in season , out of season , reprove , rebuke ▪ exhort , with all long-suffering and doctrine , 2 tim. 4. 1 , 2. let us consider the dreadfull accompt which at that fiery tribunal of this great judge will be required of us , heb. 13. 17. the woe which we incurr if we neglect it , 1 cor. 9. 16. and the horrid guilt of the blood of souls which thereby we contract , ezeck . 3. 17 , 18 , 20 their blood will i require at thy hand let us consider the unvaluable preciousness of the souls committed to our charge , of more worth then all the world beside , mat. 16. 26. insomuch that heathen men have said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it is the property of a reasonable soul , saith antoninus the heathen emperour , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ to preferre nothing before it self . o what a doleful thing will it be to have the everlasting perdition of such precious souls to lie upon our betraying of them ! consider the inestimable price wherwith they were purchased , even the blood of god , acts 20 28. and how fearfull a thing it will be for the blood of christ to cry out against us for destroying those souls which that blood did purchase . consider the continual dangers these precious souls are exposed to , the vigilancy of a cunning , a powerfull a malicious adversary , who goeth about seeking to devour them , 1 pet. 5. 8 the baits , snares , examples , and entanglements of an evil world , the swarms of innumerable inward lusts which warr against the soul. o how vigilant should we be to fore warn & arm them against the assault of so great dangers ? lastly , consider we the weight and greatnesse of that crown of righteousness and glory which the chief shepherd reserveth for all those who willingly and with a ready mind feed the flock of god. they who turn many to righteousness shall shine as stars for ever and ever , 1 pet. 5. 4. dan. 12. 3. what a glorious testimony will it be before the throne of christ at the last day , when so many souls shall stand forth and say , this was the hand which snatched us out of the fire , this tongue was to us a tree of life , his reproofs and convictions awakened us , his exhortations perswaded us , his consolations revived us , his wisdom counsel'd us , his example guided us unto this glory ! some are apt to charge clergymen with ambitious pursuance of dignities and preferments ; behold here a preferment worthy the climbing after , a dignity worthy to be contended for , an holy , an apostolical ambition , as st. pauls expression importeth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . rom. 15. 20. which is as much as ambitioso conatu praedicare evangeliū ; preaching the gospel where it had not before been heard , was the apostles greatest honor which ambitiously he did aspi●e unto . to the people . 1. we exhort them to pray for their ministers , since they have a service upon them which without divine grace none are sufficient for , that god would by his special assistance enable them to discharge so great a trust . god commands it , we beseech it , our weakness wants it , your souls require it ; the more you pray for your minister , the more you will profit by him . you help to edifie your selves , you help him to study and pray and preach for you , while you pray for him . 2 to take heed that the labour of your ministers for your souls be not by your carelesseness all in vain . do not with our sermons , which cost us so hard labour , as david did with the water of the well of bethleem , spill them on the ground , and let them cry from thence , like the blood of abel against you . so long as he keeps to his commission , and delivers the counsel of god , you cannot despise the work of your minister , but you do therewithall despise the blood of your saviour . if your souls be dear in their eyes , should they be vile in your own ? will you by your wickedness turn the prayers of your pastors into curses , their sermons into a favour of death , and their tears into the blood of your own souls ? shall they begg mercy for you , and will you reject it ? shall they tender grace unto you , and will you resist it ? shall they open for you the door of life , & will you shut it against your selves ? shall christ by them beseech you , and will you by your impenitency refuse him ? is it not a reasonable request , though you will not love your ministers , yet not to hate nor destroy your selves ? must he teach , and you not learn ? must he open his lips , and you shut your ears ? are sermons preached to be praised onely , and not obeyed ? must he reprove sin in you , and will you reprove god in him ? shall he take up the weapons of god to withstand sinne , and will you take up the weapons of lust to withstand god! is it good to kick against the pricks ? will gods word be impunè despised ? can his law be put to flight ? where it doth not perswade , can it not curse ? do we provoke the lord to jealousie ? are we stronger then he ? shall the minister in the name of god , forewarn us of the wrath to come , and shall we belye the lord , and say it is not he ? shall we blesse where god curseth ? and promise peace , where god proclameth warre ? shall we sell our selves to sin , and make a covenant with hell and death , as if we could sin securely , and choose whither we would perish or no ? will not the lord make us know at the last whose word shall stand , his or ours ? o that the love of christ might constrain us , and his goodness lead us unto repentance , that when christ doth beseech us , we would be perswaded not to deny him ! did satan dye for us ? did the world or the flesh ever redeem us ? were they scourged , or mocked , or crucified to save us ? o that christ should be perswaded to dye for us , and we should give him his blood back again , and choose rather to dye our selves ! consider what i say , and the lord give you understanding in all things . finis . notes, typically marginal, from the original text notes for div a57149-e290 fuller miscellan . l. 6. c. 17 quodammodo ante diem judicii judicant . hieron . ep. ad heliodorum serm. 15. in cantic . the lords property in his redeemed people. opened in a sermon at st. pauls church, london, octob. 28. / by edward reynolds, d.d. and chaplain in ordinary to the kings majesty. printed by the order of the lord mayor and court of aldermen. reynolds, edward, 1599-1676. this text is an enriched version of the tcp digital transcription a91744 of text r203481 in the english short title catalog (thomason e1048_2). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 59 kb of xml-encoded text transcribed from 23 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a91744 wing r1263 thomason e1048_2 estc r203481 99863426 99863426 115628 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. a91744) transcribed from: (early english books online ; image set 115628) images scanned from microfilm: (thomason tracts ; 155:e1048[2]) the lords property in his redeemed people. opened in a sermon at st. pauls church, london, octob. 28. / by edward reynolds, d.d. and chaplain in ordinary to the kings majesty. printed by the order of the lord mayor and court of aldermen. reynolds, edward, 1599-1676. [8], 37, [1] p. printed by t.r. for george thomason, at the rose and crown in st. paul's church-yard, london : 1660. the first leaf bears an order to print. annotation on thomason copy: "nouem 12". reproduction of the original in the british library. eng sermons, english -17th century. a91744 r203481 (thomason e1048_2). civilwar no the lords property in his redeemed people.: opened in a sermon at st. pauls church, london, octob. 28. / by edward reynolds, d.d. and chapl reynolds, edward 1660 10332 22 55 0 0 0 0 75 d the rate of 75 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2007-04 tcp assigned for keying and markup 2007-04 aptara keyed and coded from proquest page images 2007-06 robyn anspach sampled and proofread 2007-06 robyn anspach text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the lords property in his redeemed people opened in a sermon at st. pauls church , london , octob. 28. by edward reynolds , d. d. and chaplain in ordinary to the kings majesty . printed by the order of the lord mayor and court of aldermen . london , printed by t. r. for george thomason , at the rose and crown in st. paul's church-yard , 1660. alleyne mayor . die dominica in festo simonis & judae apostol. 1660. annoque regni regis caroli secund. angliae , &c. duodecimo . it is ordered that dr. reynolds be desired from this court to print the sermon he preached this day at pauls . to the right honourable sir richard brown lord mayor of the city of london ; sir thomas alleyn the last lord mayor , and court of aldermen . right honourable , being desired by the order of your court to print this sermon preached on the last day of the then lord mayor , and the first of the present , i shall humbly crave leave to mind both those honourable persons , and all others , of the signal providence of god to them and us this last year . how graciously the lord hath carried the last lord mayor through the storms and difficulties of a most troublesome government , bearing him up by a spirit of prudence and calmnesse , above potent frowns , and popular passions , till at last his year was honoured with the most glorious spectacle that this city hath seen for many and many ages , in the happy return of our dread soveraign unto his royal throne , our eyes have been abundantly witnesses of . from how many afflictions and dangers your present lordship hath been wonderfully delivered , the lord providing shelters and chambers to hide you in , from the jealous eyes , and iron arms of those who were then in power , reserving you unto , and recompencing you with this present honour , you cannot but with thankful adoration of divine providence be most sensible of , and affected with . what terrible things the lord hath done for these three kingdomes , things which we looked not for , in breaking governments , infatuating counsels , melting armies , levelling mountains , and preparing a way for his sacred majesty through the hearts of his people to the possession of of his throne , is so eminently known to all nations , as if it were registred with a beam of the sun , and proclaimed by an angelical herald . what use both you , and all of us should make of these wonderful workings of divine providence , i cannot give you in better words then in those of samuel unto israel , 1 sam. 12. 24. onely fear the lord and serve him in truth with all your heart , for consider how great things he hath done for you . if unto such a wise and holy improvement of mercies this present sermon may be of use unto you ( wherein is set forth how ransomed persons are not their own , and therefore not to seek or serve themselves , and how much they are engaged to live to the glory and service of him that delivered them ) i shall have abundantly the fruit of my labours , and i hope therewith the benefit of your prayers , who am from my study nov. 20. 1660. your honours most humbly devoted ed. reynolds . at pavls-chvrch , octob. 28. 1660. 1 cor. 6. 19 , 20. — ye are not your own . for ye are bought with a price ; therefore glorifie god in your body , and in your spirit , which are gods . such is the desperate corruption of mans heart , that those very blessings of god which should oblige unto his service , do usually alienate and estrang the same from him , so that the very table of wicked men is a snare , and the things which are for their good , do become unto them an occasion of falling , psalm 69. 22. they no sooner wax fat , but they kick , deut. 32. 15. their wealth becomes the fuel of their lust , and their prosperity , the mother of their luxury and intemperance . when they are filled with their pastures , they forget god h●s . 13. 6. when the lord feeds them to the full , they commit adultery , and assemble themselves by troops in the harlots houses , jer. 5. 7. thus it fared with the people to whom our apostle writes in this epistle . corinth was a rich city in peloponesus , between the ionian and the aegean sea , the head of achaia , one of the principal emporia , or mart towns of greece , celebrated by a homer , strabo , cicero , florus : for the great wealth thereof . and as it was famous for riches , so was it as infamous for those sins which plenty and prosperity use to produce , especially the sinne of uncleannesse and fornication , insomuch that {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} was an expression amongst the greeks for scortation : and they were wont , b as athenaeus tells us , c when they prayed for success in their undertakings , d to vow , that they would bring whores into the city , as if it had been an honour and service unto it . and learned men are of opinion , that the apostles in their council at : jerusalem did by letters , forbid unto the gentiles fornication , acts 15. 20. because amongst them it was judged a free and lawfull thing to make use of mercenary harlots , who for gain did prostitute themselves unto the lusts of men . how much this sinne did prevail at corinth , not only before their embracing of christianity , as ver. 11. but even after they had been taught by the apostle , and given entertainment unto the gospel , as is evident by his complaint , 2 cor. 12. 21. so we may further gather from the special arguments he furnisheth them with in this chapter against it . 1. that which alters the end and use for which the body was made , is not to be allowed ; but fornication makes a quite contrary use of the body , then that for which it was made , which was to be for the lord , dedicated to those services wherein he should imploy it . the body is not for fornication , but for the lord , and the lord for the body , ver. 13. the body for the lord to serve and honour him ; and the lord forthe body , to sanctifie and save it . 2. the body which is to be raised unto glory , and which we hope shall be mede like unto christs glorious body , is not in the mean time to be conspurcated and dishonoured with so impure a pollution . but god hath raised up the lord , and will us , v. 14. 3. the members of christ ought not to be made the members of an harlot , in as much as this is an high indignity unto christ , that so pure and holy an head , should have so leaprous and filthy members . but our bodies by the inhabitation of the spirit of christ in us , are his members , and therefore should not be made one flesh with an harlot , verse 15 , 16 , 17. 4. that which 〈◊〉 this is more unnatural and atrocious then other sins , in that other sins do not terminate themselvs in the body , but go out unto other objects , is not to be admitted . but fornication brings a peculiar dehonestation and contumely upon the body , therefore it is not to be admitted , v. 18. 5. temples which are peculiarly consecrated unto god and to his service , ought not to be defiled or prophaned by any sacrilegious pollutions , for him that defileth the temple of the lord , he will destroy . but our bodies are temples for the holy spirit to dwell in , therefore ought not to be converted into stews , or receptacles of impure lusts , v. 19. 6. they who are not their own , nor in their own disposal , but belong to another lord , are not to live after their own will , or by their own lust , but according to the will , and the ends , and uses of their principal lord . but we are not our own , and therefore have not the power to live according to our own lusts , but we are his that made us by his power , redeemed us by his love , dwelleth in us by his spirit , therefore him we are to glorifie by pure spirits , and chaste bodies . so the words of the text are the last argument which the apostle useth against that great sinne which did so abound in that rich and luxurious 〈◊〉 ; therefore hierom , ambrose , chrysostome , theophylact dismember them from the words preceding . wherein are considerable three particulars . 1. a double proposition , the one negative , ye are not your own ; the other affirmative , ye are gods . 2. the reason of both , ye are bought with a price . 3. the inference from both , therefore glorifie god in your body and spirit . the first proposition is negative , ye are not your own , therefore it is against the rule of common right and publick justice ( quae suum cuique tribuit ) to dispose of your selves according to your own counsel and pleasure , none of us liveth to himself , no man dieth to himself , rom. 14. 17. we have neither being , nor well-being , nor subserviencies unto either , of , or from our selves , therefore none of it is to be disposed at our own will . there are indeed vain men that say , we are lords , jer. 2. 32. our lips are our own , who is lord over us ? psal. 12. 4. and thereupon resolve to walk after their own devices , jer. 18. 12. and to do whatsoever ▪ thing goeth forth out of their own mouth , jer. 44. 17. but as their claim of themselves is but an usurpation , so their living to themselves is but a sacriledge , whereof they must give a strict accompt . a thing is said 〈◊〉 be our own dominio pleno , when we have a propriety in it , and a possession of it . propriety is two fold , original , that of the supreme lord ; derivative , as that of the copy-holder , the emphyteuta , the usufructuary , who hath a right granted to use , or to meliorate , but not to corrupt or abuse the land or tenement conveyed unto him . possession also is twofold , the one by way of dominion , as when a man holdeth that which is truly his own , or conceiveth bona fide to be his own . the other by way of custody and trust , as a guardian holdeth the estate of his pupil ; a steward or servant , the goods of his lord ; a depositary , the goods of him who entrusts him with the keeping of them . this premised , we say , 1. by original propriety none can call either himself , or any other thing , his own but only god , who alone is the fountain of all being , whose name is , i am , who is of himself only , and all other beings are by derivation and participation from him ; for of him ; and through him , and to him , are all things . and therefore he only being of himself can work only for himself ; and being the author of all other beings , may justly also chalenge to be the end of them ; for he made all things for himself , proverbs 16. 4. 2. by derivative propriety men have a right under god unto many good things : there is a double grant made by god of good things , one by way of general indulgence , and so he hath given thē earth to the children of men , psalm 115. 16. and divided to the nations their inheritance , deut. 32. 8. even heathen and wicked men have a right by divine providence to their estates , as he gave unto jehu and his sons for four generations the throne of israel , 2 reg. 10. 30. and the land of aegypt to nebuchadnezzar , ezek. 29. 19. it is a dangerous opinion , which tendeth to the dethroning of princes , and concussion of states , to teach , that temporale dominium fundatur in gratia ; and that wicked men are usurpers of all which they enjoy ; for the lord maketh his rain to fall on the just and unjust , mat. 5. 45. and commanded to give unto caesar , an heathen king , the things which were caesars , mat. 22. 21. and though wicked men by the demerit of their sinnes deserve to be deprived of good things , yet de fasto , the lord doth indulge the use and fruition of them . and therefore it is a wicked doctrine of those pontificians , who teach , that an heretical prince that is in their sense , one that casteth off the yoak of the roman religion , doth thereupon forfeit his temporalities into the hands of the pope , and so to make him in ordine ad spiritualia , to be the disposer of crowns and kingdomes . but this propriety men are to use under those restrictions and limitations which the lord in his word hath prcscribed , viz. in order unto his glory , 1 cor. 10. 32. and in order to the good of our selves and others , else though they have a lawfull , they have not a pure and sanctified use of them . again , there is a divine grant by way of special grace and covenant , and thus the lord hath given unto his peculiar people both himself and his son , and his spirit , and all things , that belong unto life and godliness . he is not ashamed to be called their god , heb. 11. 16. and giveth them leave accordingly to avouch him for their god , deut. 26. 17. and together with himself and his son hath estated them in all other good things , rom. 8. 32. all the gifts , endowments , graces natural or spiritual which he hath bestowed upon any , whether paul , or apollo , or cephas , the most eminent of men , are given for them and their comfort , 1 cor. 3. 22 , 23. they are all given to profit withal , 1 cor. 12. 7. and for the perfecting of the saints , ephes. 4. 12. 3. again we have the tenure and possession of our life , our nature , our faculties , our endowments , all the gifts and talents which are bestowed upon us . but this is not a possession of dominion , to dispose of these things at our own pleasure , we may not rashly throw away our lives , or profanely lay our our wit and learning , upon the service of satan , or our own , or other mens lusts . but it is only a possession of custody and trust , in order to the glory of god , and to the edification , comfort and benefit of others : for all the gifts and power which god gives , is to profit withal , and for edification , not for destruction , 2 cor. 10. 8. sad then will be the account which they shall make , who by luxury and intemperance , by challenges and duels , or by any other way of rashness and wickedness , expose their lives unto danger of ruine : or on the other side , do so pamper nature , and indulge to their sensual appetites , as propter vitam vivendi perdere causas , and have their souls only for salt to keep alive their bodies , and to serve for no other purpose . who use the gifts of god against the giver of them , and have their wisdom , power , wit , learning , wealth , interests , only as a panoply of satan , luke 11. 22. to fight his battles against god and his church , as achitophel used his wisdome against david , and tertullus his oratory against paul , and jeroboam his power against the prophet , and the scribes and pharisees their learning against christ , and libanius , lucian , porphyry , celsus , and other proud philosophers , their wits and pens against christian religion . here then offers it self a weighty and serious question to be resolved , namely , when doth a man act as if he were his own , and as if he had the original propriety , and plenary possession and dominion over himself ? in the general i answer , when a man doth exempt himself from all superior jurisdiction , will be subordinate unto none , and from all brotherly communion , will be co-ordinate unto none , will neither live to the glory of god above him , or the use and benefit of his brethren about him , will be , as it were alone , isa. 5. 8. and as if he had a kind of deity and sufficiency within himself , as tyrus said , i am a god , i fit in the seat of god , and did set her heart as the heart of god , ezek. 28. 2. and as nebuchadnezar said , is not this babylon the great that i have built for the house of my kingdom , and for the honour of my majesty ? dan. 4. 30. and as pharoah , who is the lord that i should obey his voice to let israel go ? exod. 5. 2. but more particularly we shall resolve this question in four propositions . a man then acteth and liveth , as if he were his own , and in his own disposal . 1. when he maketh his own reason his supreme rule by which to work . 2. when he maketh his own will his chief law and authority therein . 3. when he maketh his own interest his ultimate end in working . 4. when he maketh his own performances the principal ground of all his hopes . 1. when a man makes his own reason his supreme rule , resolving as joroboam did , to follow what his own heart hath devised and contrived , 1 reg. 12. 33. reason indeed is the candle of the lord , prov. 20. 27. but what is a candle to the sun-beam ? unto which the apostle compareth the gospel , rom. 10. 18. the lord will have no disputing or replying against him , rom. 9. 20. but will have humane reason strike sail , and captivate it self to the word of god . for stating of this point , we are to distinguish between carnal reason and right reason . carnal reason , or reason darkened and corrupted by the original pravity which cleaveth unto it , is enmity against god , and neither is , nor can be subject unto him , rom. 8. 7. it is that which the apostle calleth {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , imaginations , high things , thoughts , reasonings , 2 cor. 10. 5. by the help whereof it is that men do so argue and dispute in defence of those lusts , which they are loth to part with , or be convinced of : a notable example whereof we have in saul , 1 sam. 15. 15. 20. 21. right reason may be considered , either with relation to the law , or to the gospel . with relation to the law so we acknowledge , that it being the remainder of the image of god in the mind of man , it is in things moral , though short of the word , yet consonant unto it . it is short of it , for the apostle had never known concupiscence to be sin , if the law had not forbidden it ▪ rom. 7. 7. and if reason in morals , those we mean which were natural and concreated , had not been dimmed and defaced , there would not have been any need in that respect , of the publication of the law , which was promulgated , that thereby we might know sin , rom. 3. 10. nay , after the law was published , the apostle till his conversion had not the full knowledge of the spiritual nature and wideness of it ▪ as after he had , rom. 7. 9. phil. 3. 6. the law is perfect and spiritual , reason is not . yet withal it is consonant to the word , and therefore the apostle in some cases appeals to nature , and bids us judge within our selves , and tells us , that they who have not the law , are a law unto themselves , 1 cor. 11. 13 , 14. rom. 2. 14. and saith of the sinne of the incestuous person , that it was not so much as named among the gentiles , 1 cor. 5. 1. there is a a natural {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , or habit of practical principles , ingrafted notions of original light which the mind doth most readily assent unto . called natural knowledge , jude , v. 10. and the knowledge of god in the heathen which makes them without excuse , rom. 1. 20. with relation to the gospel , so we say , that the mysteries of christian religion , though they be not against reason , are yet above reason . they are not b against it : therefore our saviour proves the resurrection by the power of god . and in like manner the apostle , mat. 22. 29. acts 26. 8. yet they are above it , for eye hath not seen , nor ear heard , neither hath it entred into the heart of man to conceive , the things which god hath prepared for them that love him , 1 cor. 2. 9. therefore it is every where known by the name of a mystery , and hidden mystery , ephes. 3. 9. col. 1. 26. a mystery which flesh and blood hath not revealed , but the spirit of god , mat. 16. 17. evangelical doctrines of faith are not comprehended , nor virtually comprized in the seeds of natural reason , but made known only by divine and supernatural revelation . lastly , though reason is not able to discover evangelical mysteries , yet the revelation of them being supposed , it is an excellent instrument to make use thereof , and to deduce such consequences from the principles of the gospel , as have a natural & clear connexion unto them : and therefore the apostle calleth evangelical teaching , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , & {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , & {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a demonstration , conviction , manifestation of the truth , 1 cor. 2. 4. john 16. 8. 2 cor. 4. 2. all which are acts or ways of clear ratiocination : for as nature standeth in need of grace to elevate the faculty , and give it a spiritual perception of things which are above it , so grace useth nature , and the perspicacy and acumen thereof , to make the more clear discoveries of those truths which are revealed . we see the state of that habitude and degree wherein reason stands with relation to law or gospel ; how the one is more perfect , and the other more sublime , and wherein consisteth the sober and religious use of it . but when a man will exalt his reason into the throne , and set up his own high imaginations , which should be brought into captivity to the obedience of christ , above law and gospel , and suffer the wantonness of a luxuriant and discursive fancy , to dispute away the love due to the one , the faith due to the other , and the obedience due to both , when men will make their reason the judge of gods own word , and the last resolvtion of every thing which they mean to do and believe : this is to tell the world , that they are their own , and that they acknowledge no authority above themselves . 2. when a man maketh his own will his chief law which he is resolved to obey . all the contest between god and wicked men , is whose will shall stand . the lord commands that his will be observed , the sinner resolves that his own will shall be obeyed . the law requires duty , the sinner will not do it . the law threatneth curses , the sinner will not believe it . the word convinceth of what is gods will , and the sinner swelleth in contumacy and obstinacy against it . cesset voluntas propria , non●erit infernus . in this case the lord resolves to make sinners know , whose word shall stand , his or theirs , jer. 44. 28. to break those whom he did not bend , and to make known his power against their pride , exod. 9. 16. to fetch his glory out of ▪ strong and stubborn people , isa. 25. 3. as a tempest teareth an oak that resists it ; but hurteth not the corn that yields unto it . he resisteth the proud , and will overcome when he judgeth . 3. when a man maketh his own interest his ultimate end , directing all his aims and designes to his own gain , pleasure , credit , ease , advantage , looking in nothing beyond himself , eating to himself , drinking to himself , zac. 7. 6. bringing forth fruit unto himself , hos. 10. 1. without any conscience towards gods will , or aim at his glory . but are we so little our own then , that we may not at all seek our selves , or eye those things wherein our own interests are concerned ? doubtless we may . he that commands to love our selves , allows to aim at the profiting and pleasing of our selves . for love shews it self in benevolence and beneficence , willing and doing our selves good . but it must not be either arbitrarily or ultimately , not arbitrarily , but with submission to the rule of gods will , and not ultimately , but with subordination to the glory of his name . we may seek our own preservation , yet so as to acquiesce in gods providence , in whose hand our times are , and so as to be willing , that god be magnified in our mortal body , whether by life or by death . we may seek the improvement of any gift temporal or spiritual which god hath given us ; yet so as to aquiesce in that measure which he is pleased to proppotion unto us , and so as to consecrate our selves , and all our endowments unto his glory : that christ may divide all our spoils . we are to seek our own salvation , yet even this , if a case could so be put , is to be postponed unto gods glory . but such is his goodness , as never to oppose these two , or set them in competition with one another , but ever to conjoyn , and to twist them together . whensoever we seek the glory of god ; we do eo ipso promote our own salvation . whensoever we prosecute our own salvation , we do eo ipso , bring glory to god . whatsoever glorifies god , doth ever end in our salvation . faith glorifies god ; abraham was strong in faith , giving glory to god , rom. 4. 20. and the end of our faith , is the salvation of our soul , 1 peter 1. 9. works of obedience glorifie god , joh. 15. 8. and they are the ready way to our own salvation ▪ for after we have done the will of god , we shall be sure to receive the promises , heb. 10. 36. god can glorifie himself in our damnation , but we neither can , nor may do any thing tending to our damnation , that god may be thereby glorified : for whensoever we break the law , we dishonour god , rom. 2. 23. 4. when a man maketh his own performances the principal ground of all his hopes and desires ; having no joy or comfort , but what he can draw out of himself : trusting in his own power to effect and bring about his ends , as pharoah and babylon did , exod. 15. 10. isa. 14. 13 , 14. sacrificing and burning incense to his own net and drag , hab. 1. 16. ascribing successes to his own might and power , deut. 8. 17. as the proud assyrian did , isa. 10. 13. and expecting salvation from his own good works , like the proud pharisee , luke 18. 11 , 12. but may we not build on our own performances for salvation ? doth not the apostle call good works a foundation ? 1 tim. 6. 19. and may we not then build upon it ? in answer hereunto , we are to distinguish inter rationem condignitatis , & rationem ordinis . between the merit deserving the reward , and the order and consequence which god hath put between the one and the other , making the reward mercifully , but with all certainly to follow the obedience . again , we are to distinguish inter causam essendi , & cognoscendi ; between the cause of confidence a priori , and the means and arguments whereby to know it a posteriori . our good works are not the merit , or cause , or proper foundation of our own salvation , or confidence concerning it ; but only the free grace of god , and the righteousness of christ thereby bestowed upon us ; yet from an holy life , as an effect of faith in christ , and fruit of divine love , and certain antecedent unto salvation , we may draw comfortable arguments a posteriori to establish our hearts in the expectations of it . in which respect the wise man saith , that in the fear of the lord there is strong confidence , prov. 14. 26. and for the apostles metaphor of a foundation , it is there opposed evidently to that which he calleth in the same place , verse 17 , the uncertainty of riches , to note the stability and permanency of that treasure , which they that are rich in good works shall at last enjoy ; so that there is nothing of causality intended in it . not to pass by the notion of a very learned man upon the place ; who telleth us , that there the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} importeth the same which gnikar doth in the rabbins , which signifieth , as he observeth out of maimonides , scriptum quo cavetur de refundenda creditori pecunia , so that the apostles meaning , is the same with solomons , prov. 19. 17. he that hath pity on the poor , bendeth unto the lord ▪ and so hath {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , bonum nomen , very good security for that which he hath given , god will pay him again . we have seen what it is for a man to live as if he were sui juris , his own , and at his own disposal . and that no man is thus his own , neither made by himself , nor made for himself : so not our own . and if not our own , then some others we must needs be . and the apostle tels us whose we are , bodies and spirits , all of us gods ; and therefore we cannot without great sacrilege invade his right , and mancipate unto an harlot that which is consecrated unto him . he formed the body of the dust of the ground , therefore that is his : and he breathed into it the breath of life , therefore the spirit is his , gen. 2. 7. his then by right of creation , and primitive designation ; for whatsoever he made , he made for himself . how then comes in the intervention of a price to make us his , whose we are ab origine ? sure this necessarily presupposeth an alienation ; for no need to buy back that which before was mine own , if it had not with-drawn it self from my disposal . and indeed such an alienation there hath been . adam in his fall , played the fugitive from his first master and lord , and by that means sold his posterity under sin , rom. 7. 14. and sinners themselves renew oftentimes that bargain , and sell themselves to commit sin , as it is said of ahab , 1 reg. 21. 20 , 26. so the people are said to have sold themselves for their iniquity , isa. 50. 1. as balaam ran after the wages of iniquity ; 2 pet. 2. 15. jude v. 11. for every one that committeth sin , is the servant of sin , john 8. 34. rom. 6. 19. and not only so , but a slave and bondman , he that is overcome is brought into bondage , 2 pet. 2. 19. as wicked men are said to be taken captive by satan at his will , 2 tim. 2. 26. men may be two manner of wayes under the thraldome and tyranny of sin and satan . 1. voluntarily by way of covenant and contract : as wicked men are said to make a covenant with death , isa. 28. 15. as samuel told saul , rebellion is as the sin of witchcraft , 1 sam. 15. 23. wherein there is a kind of compact with the devil : and agreement to do such or such service for such or such wages , of pleasure , or profit , or honour , or some other poor satisfaction . 2. judicially and penally , when men having long provoked god by their voluntary service of lust and satan , are at last by divine tradition given up to uncleanness , and delivered unto satan , as into the hand of a jaylor and executioner of divine wrath , whereof we read , rom. 1. 24 , 26 , 28. 1 tim. 1. 20. 2 thess. 2. 11. thus poor sinners , like fugitive servants , though they have no right to dispose of themselves ( for nothing can extinguish the dominion or soveraignty which god hath over all the works of his own hands ) are by their own covenant , and sometimes by gods judgement , under the power , possession , and command of satan : for as the lord gave the land of canaan to abraham and his seed , yet the canaanites themselves had the first possession ; so the lord hath given unto christ a kingdom , and a seed , and people to serve him , psal. 2. 8. 22. 30. joh. 17. 6. heb. 2. 13. but sin and satan had the first possession of them . and as joshua was by the power of the sword to vindicate the promised land unto israel , in pursuance of gods covenant ; so the lord jesus was to assert the people whom his father had given him out of the power and possession of satan , and sin unto himself . and here , since that is a true saying of pliny , mala emptio exprobrat stultitiam , that an ill bargian doth upbraid a man with folly ; this then must needs be a very prodigy of madness , for men to sell away themselves for the poor , low , stinking , momentary pleasures of sinne , when the whole world , if a man could enjoy it for ever unto himself , would not be an exchange worthy for the soul , mat. 16. 26. and therefore whensoever you are allured and tempted unto sinne , bring it to this issue , whether the wages of it be worth your souls ? if not , do not incur so great an imputation of folly , as to exchange an immortal soul for a momentary and perishing vanity . now the passing over of these poor captives from the possession and dominion of sinne and satan unto god , is here said to be by an emption , ye are bought with a price : for understanding whereof , we are to know , that unto this work of redemption , two things are required : 1 a right . 2. a power to prosecute that right . the right standeth in two things . 1. in an ancient and original propriety to the thing purchased . 2. in a propinquity thereunto . christ hath a double claim and propriety unto his people . 1 in the right of his divine nature , and our creation , because he made us . and we cannot by any fraudulent contract of ours , devest him of that original and inseparable right unto his own creatures : for by him all things were created , col. 1. 16. 2. in the right of his mediatorship , as head of the church , to whom we were given by the father , to be in such manner recovered , as he in his commission should appoint . he had a promise that he should see his seed : for there could not have been a redemption without the consent of the person with whom the contract was to be made . in election the church was to be given unto christ , before in redemption he could purchase it unto himself . and as christ had thus a propriety to his people , so he was to redeem them jure propinquitatis : for the apostle alludes to the usage in the old testament , where he who redeemed , and brought back an alienated inheritance unto the family again , was to be a near kinsman , lev. 25. 25. ruth 4. 3 , 4. christ therefore redeeming us , and recovering the estate for us which we sold away , was to be our kinsman , that he might have the right of redemption : for he that sanctifieth , and they that are sanctified , are all one , heb. 2. 11. sinne was to be condemned in our flesh , rom. 8. 3. it behoved him to be like unto his brethren , that he might be a mercifull and faithfull high priest . whence we should learn as brethren , to do all offices of love , and of helpfulness unto one another , to restore one another , to bear one anothers burdens , because we are all of one blood , acts 17. 26. gal. 6. 1. so that whatever services we do to any , we do it to our own flesh , as the prophet speaks , isa. 58. 7. but besides a right of redemption there is required a power to actuate and execute that right . and this power is two-fold : a power of authority , derived from that commission and command given unto christ to execute all judgement : of which commission we read , john 5. 22. john 10. 18 , 34 , 35 , 36. mat. 28. 18. heb. 10. 7 , — 9. 2 a power of strength and vigour , to do and suffer the things commanded . in which respect christ is called the captain of our salvation , stronger than the strong man , able to save to the uttermost those that come unto god through him , heb. 7. 25. to finish the work given him to do , john 17. 4. to go forth conquering , and to conquer , rev. 6. 2. to lead captivity captive , ephes. 4. 8. to destroy satan , heb. 2. 14. to spoil principalities and powers , and to triumph over them , col. 2. 15. to deliver us from the wrath to come , 1 thes. 1. 10. and in one word , to offer up himself by the eternal spirit unto god , so as to obtain eternal redemption for us , heb. 9. 12 , 14. by that one offering , perfecting for ever those that are sanctified , heb. 10. 14. ceasing from his work as god did from his , to note the consummation of it , heb. 4. 10. these things qualifying the person that is to redeem ; the work it self is double , there is redemptio per modum liberationis , by way of deliverance out of captivity , or by way of ransom , which is called delivering us out of the hands of our enemies , luke 1. 74. and per modum acquisitionis , called by the apostle {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . the redemption of the purchased possession , ephes. 1. 14. we have them both together , gal. 4. 4 , 5. for the former of these we must observe , that here is the captive , mankind ; they under whom this captive is detained , the supreme judge , almighly god under whose law the sinfull world is held ; so the judge is said to cast into prison , to destroy soul and body in hell ; to deliver to the tormentors , to conclude in unbelief . and under this supreme judge , satan , sin , death , the powers of darkness , which are jaylors , serjeants , officers , all under the rebuke and command of the principal judge . the redeemed , the lord our righteousness ; jesus , that delivereth us from the wrath to come . the price by him laid down for the obtaining of our discharge , for in redemptions a price was to intervene , ier. 32. 7 , 10. and this was his blood , ephes 1. 7. 1 pet. 1. 18 , 19. men may be several wayes freed from captivity . 1 by escape , as peter by the help of the angel , acts 12. 11. 2 by dismission and free release , as absolom was dismissed from banishment by the free pardon of david , 2 reg. 14. 21. 3 by power , as abraham rescued lot out of the hands of those that had taken him captive , gen. 14. 16. 4. by commutation of one for another , as prisoners in war use to be mutually exchanged . 5. by ransome and payment of a price . and in this manner hath christ delivered his church , by giving his life a ransome for many , mat. 20. 28. 1 tim. 2. 6. for though it be as to our selves a free condonation , we have remission of sinnes by the riches of his grace , rom. 3. 24. ephes. 1. 7. and though it be as to satan , and all the powers of darkness a victorious rescue , whom christ spoileth , luke 11. 21. yet as to god , the judge , whose justice our sinne offended , from whose wrath we cannot be delivered , till that justice be first satisfied , it was by the solution of a price , or laying down of a proper ransome ; for the lord spared not his own son , but laid upon him the iniquity of us all , which he bare in his body on the tree , so that he was made a curse for us ; made purposely under the law , that he might pay , by his obedience to the law , that debt which we had contracted , but could never discharge . unto his father , did christ pay this price for us . he had the primitive and original property in us ; from his service we revolting , unto the service of another lord , were responsible to him as our judge for so great a wrong ; debet omnis qui peccat honorem quem rapit deo solvere , as anselm speaks . his prisoners and debtors we were : to him alone we pray for the pardon of them . satan and death were but his jaylors , unto whose power and custody we were delivered . though they were our lords , and we their servants by a covenant of sinning , yet they were usurpers in regard of god , by intruding upon his right in us ; for we being his , and not our own , had no more power to alienate our selves from his service , then one mans apprentice hath to bind himself unto another master . here then having been a double wrong done unto god ; one by the sinner , another by satan ; christ satisfieth for the wrong of the sinner , by suffering his curse ; and revengeth the wrong of satan , by rescuing the sinner from him unto his natural service again : the one in a way of justice , the other of power . now lastly , emption being a contract whereunto three particulars concurre , res , precium & consensus , the thing bought , the price for which , and the consent of the parties contracting : unto the consummation of this work is required , besides the solution and validity of the price , the acceptation thereof by the consent of the judge , that is , of god , to the ransome . and this abundantly made known unto us in the word ; the lord declaring that he was well pleased in his son , that when his soul should be made an offering for sin , he should see his seed , and prolong his dayes , and the pleasure of the lord should prosper in his hand , and he should see of the travel of his soul , and be satisfied , and by his knowledge should justifie many , &c. isa. 53. 10 , 11. that we are accepted in the beloved , ephes. 1. 6. who was answered in his prayer by a voice from heaven , to signifie gods owning of that sacrifice which he was presently after to offer , iohn 12. 28. thus we see how we were bought by way of liberation and ransome . now lastly by way of purchase and acquisition , christ having thus bought his church with his own blood , acts 20. 28. hath further , by the redundancy of the merit of that his blood , purchased for it an excellent inheritance , a dowry of grace and holiness here , and of glory and blessedness hereafter : called by the apostle , the adoption of sonnes , gal. 4. 5. and being thus redeemed , we are now gods own , not only upon the common and general title of creation , as all other things in the world are , but by a peculiar , and in a more gracious manner ; by redemption , as his liberti ; by dedication , as his temples ; by vnion , as his members ; by unction , as his peculiar people , whom he hath chosen and formed for himself , ps. 4. 3 isa. 43. 21. which leads us to the last particular in the text , the practicall inference or use which the apostle makes of both the propositions , that therefore we should glorifie ; and as the vulgar addeth , bear , or shew forth god , both in our bodies , and in our spirits , which are both his ; for therefore he hath given us both the one and the other , that we might use them both unto his honour , and preserve them in that dignity and relation which they both have unto him . and indeed , where is the lord glorious , if not in his works ? bless the lord all ye his works in all places of his dominion , psalm 103. 22. we are his by creation , the work of his hands . where glorious , if not in his members ? which are animated by that spirit of glory , and of god which rested upon christ , the lord of glory , 1 pet. 44. 1. and we are his by union , members that ought to be conformed to a glorious head . where glorious , if not in his temple ? for in his temple doth every one speak of his glory , psalm 29. 9. and we are his by dedication , built up a spiritual temple unto him , 1 pet. 2. 5. where glorious , if not in his own anointed people , his peculiar treasure ? psalm 135. 4. his jewels mal. 3. 17. in whom he intendeth to be admired , 2 thes. 1. 10. where can he expect service , if not from those whom he hath redeemed ? the civil law saith , redemptus est redimentis per modum pignoris ; and demosthenes {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . that he who is delivered from enemies , is a servant unto him that delivered him , till he can pay the ransome which was given for him . quod emitur transit in potestatem ementis . where christ is redemption , he is sanctification too , for we are redeemed from our former vain conversation , 1 pet. 1. 19. and from all iniquity , tit. 2. 14. christ loved his church , and gave himself for it , that he might sanctifie and cleanse it , ephes. 5. 26. rom. 14. 9. being therefore not our own , but bought with a price , let us glorifie him that bought us . 1. in adoring this great mystery brought about by the exinanition of the sonne of god , and the humbling of him to our curse : for though the omnipotent lord wanted not other means to have wrought this deliverance ; yet herein hath he magnified his power , wisdome , justice , mercy and love , in doing it by the incarnation and suffering of his eternal sonne : that as the first adam made us sinners in semine , so the second make us righteous in sanguine . to adore the freeness of it , in that he came unsought to seek , as well as to save , luke 19. 10. and the discrimination which is therein made between us and angels ; for he took not the nature of angels , but the seed of abraham , heb. 2. 16. though the devil in coelo in tumuit , ego in sterquilinio . 2. to admire the severity of divine justice , which would not suffer sin to go unpunished , or the sentence of death against it unexecuted , though it were in his own son . the unsearchableness of divine mercy , in accepting a commutation , a son for a servant , a sacrifice for a sinner . the infinite depth of divine wisdome , in finding out a way to punish the sinne , and to save the sinner ; to punish it throughly and as throughly to pardon it ; to cause him that was eternal , to be made ; him that was impassible , to suffer ; him that was lord of life , to die : to make our nature in that person pay a debt , which all the angels in heaven could never have discharged . 3. to believe and apply the comfort of so precious a doctrine to our selves , and to put in for a share in it , and so to glorifie god , as abraham did , rom. 4. 20. without it i am a captive to sinne and satan , cursed in body , cursed in soul ; my conscience sayes amen to the curses , deut. 27. 15 — 26. the law holds me under , the scripture shuts me out ; i have no shelter nor refuge from the thunder of divine wrath . but now by the redemption which christ hath wrought , god is placable , sinne pardonable ; the soul curable , the curse removeable . and shall god offer mercy , and i refuse it ? am i bought with a price , and shall i not glorifie god by accepting of it ? do i not stand in need of christ ? is he not provided for me ? is he not revealed to me ? doth he not invite , intreat , command me to come unto him ? did he ever cast away any that did so ? may i not venture to believe ? may i not reach forth an arm to embrace the sure mercies of david ? are there not examples of great sinners who have been welcome unto great mercy , 1 tim. 1. 13 — 16 lord i am a great sinner , i confess it , i bemoan it , i hate it , i forsake it ; i will throw away every thing which keeps me and christ assunder , thou dost freely give christ , i greatly want him , i earnestly desire him , i thankfully accept him , i willingly follow him ; i am his ransomed servant to be ruled by him , and to live to his grace . i am bought with a price , therefore i will not be a servant of men , 1 cor. 7. 23. to captivate either my reason , my conscience , or my conversation , to their will . i am bought with a price , therefore i will be servant to him that bought me , that as he hath by his blood purchased glory for me , so i may by my obedience bring glory unto him : for herein is he glorified when we bring forth much fruit , john 15. 8. i will glorifie him in my body ; by external purity , and exemplary sanctity ; i will possess my vessel ( i ) my body in holiness and in honour , 1 thess. 4. 3. i will cleanse my self from all filthiness , as well of flesh as spirit , 2 cor. 7. 1. i will yield my members servants of righteousness unto holiness , rom. 6. 19. i will let my good works shine before men , that they may glorifie god , mat. 5. 16. i will glorifie him in my spirit , by internal purity of heart . i will sanctifie the lord god himself , and make him my fear and dread , isa. 8. 13. i will labor for truth and chastity in the inward parts , psalm 51. 6. i will take heed of jezabel and her fornication , because the lord searcheth the reins and the heart , revel. 2. 20 — 23. thus if we glorifie him in body and spirit in a way of obedience ; he will at last fashion our vile bodies like unto his glorious body , phil. 3. 21. and raise it up in honour and power , 1 cor. 15. 42 , 43. and he will make our spirits , the spirits of just men made perfect , heb. 12. 23. and shed abroad his image fully upon us , when he shall come to be glorified in his saints , and to be admired in all them that believe , 2 thes. 1. 10. which that we may do , let us call upon god . finis . notes, typically marginal, from the original text notes for div a91744e-570 a homer . iliad . lib. 2. strabo . lib. 8. cicero orat. pro . l. manil l. florus lib. 2. c. 16 b eustath●us in homer . iliad . p. 290. c athen. lib. 13. d ambros. de abra . l. b. 2. c. 11. grot. in act. 15 20. & lo●in . ibid. duorum unius rei in solidum dominium esse non potest . dig. lib. 13 tit. 6. leg. 5. sect. 15. vid. greg. t●ol . syntagma . juris . lib. 1. cap. 12 , 13 exod. 3 14. rom 11. 36. aquin. 22. ar. 12 qu 2. opus . de regimine principis l. 1. c. 10. bellarm de pont. rom. l. 5. c. 6 , 7 , 8 baron . anno 496 sect. 26 , 27. an. 593 sect 90. anno 598 sect 9 anno 603 sect 23 anno 730 sect 5 suarez advers anglic sectae errores lib 3 de primat . pontif cap 23 2 sam 16 20 17 1 acts 24 1 , 2 1 reg 13 4 vid. aug. confes l 5. c. 10. & de civ. dei . l. 14. c. 14. a eruptiones animae doctrina naturae congen●tae & ing●nitae conscientiae tacita commissa , &c. tertul de testim. aiae . c 5 primordialis l●x , matrix omnium praeceptorum dei . idem advers. judaeos , cap 2 b ang. de gen. ad lit l 1. c. 19 mat. 11 27 rom 16 25 {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . justin . mart. de recta confes. vid. camero de verbo dei c. 18 quid magis contra fidelem quam credere nolle quicquid non possit ratione attingere ? — laudatur maria quod rationem ●ide praevenit , pu●●tur zacharias quod fidem ratione tentavit , bernar. epist. 190. bernar. de resurrect . dom. ser. 3. jam 4 6 psalm 51 ▪ 4 psal. 31. 15. phil. 120. 1 cor. 12. 11 rom. 12. 13. luke 11 22 psalm 19 11 prov. 11 18 sam. p●t. var. litet . l. c. 11. d●abolus jure hominem possidebat quia hemo spon●e diabolo cons●atit , bernd . epist. 190 nequiter usurpatum , sed juste permissum ▪ ibid. rom 7 6 mat 5 25 mat 3 20 mat. 18. 34. rom. 11. 32. acts 26. 18. jer. 23. 6. 1 thes 1. 10. rmo. 8. 32. isa. 53. 6. 1 pet. 2. 24. gal. 3. 13. 4. 4. anselm . cur deus homo , lib. 1. cap. 11. just . l. 3. t. 24. mat. 3. 17 mat. 17. 5 cod de postilimin reversis l 8 & 17 petit : de leg attic l 2 tit 6 aug. de trin l 13 c 10 ber epist 190 the meanes and method of healing in the church. set forth in a sermon. preached before the right honourable the house of peers in westminster abby, april 30. 1660. being a day of solemn humiliation to seek god for his blessing on the counsels of the parliament. by edward reynolds, d.d. and dean of christ-church. reynolds, edward, 1599-1676. this text is an enriched version of the tcp digital transcription a91746 of text r203411 in the english short title catalog (thomason e983_32). 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 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(eebo-tcp ; phase 1, no. a91746) transcribed from: (early english books online ; image set 115571) images scanned from microfilm: (thomason tracts ; 146:e983[32]) the meanes and method of healing in the church. set forth in a sermon. preached before the right honourable the house of peers in westminster abby, april 30. 1660. being a day of solemn humiliation to seek god for his blessing on the counsels of the parliament. by edward reynolds, d.d. and dean of christ-church. reynolds, edward, 1599-1676. [4], 42 p. printed by tho. ratcliffe, for george thomason at the rose and crown in st. paul's church-yard, london : 1660. running title reads: the means and method of healing in the church. bound with thomason tract items dated 1659. annotation on thomason copy: "may 26". reproduction of the original in the british library. eng sermons, english -17th century. fasts and feasts -church of england -early works to 1800. church polity -sermons -early works to 1800. a91746 r203411 (thomason e983_32). civilwar no the meanes and method of healing in the church.: set forth in a sermon. preached before the right honourable the house of peers in westmins reynolds, edward 1660 10636 20 0 0 0 0 0 19 c the rate of 19 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2007-04 tcp assigned for keying and markup 2007-05 apex covantage keyed and coded from proquest page images 2007-07 angela berkley sampled and proofread 2007-07 angela berkley text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the meanes and method of healing in the chvrch . set forth in a sermon . preached before the right honourable the house of peers in westminster abby , april 30. 1660. being a day of solemn humiliation to seek god for his blessing on the counsels of the parliament . by edward reynolds , d. d. and dean of christ-church . london , printed by tho. ratcliffe , for george thomason at the rose and crown in st. paul's church-yard , 1660. nobilissimis , honoratissimis , amplissimis , dominis , in superiori domo parliamentorum ardua regni negotia tractantibus , concionem hanc coram ipsis habitam , ipsorumque jussu pvblici jvris factam , in summi honoris humillimique obsequii testimonivm , dat , dicat , consecrat . e. r. 2 cron. 7. 13 , 14. if i shut up heaven that there be no rain , or if i command the locusts to devour the land , or if i send pestilence among my people : if my people , which are called by my name , shall humble themselves , and pray , and seek my face , and turn from their wicked wayes , then will i hear from heaven , and will forgive their sin , and will heal their land . the words are a gracious promise made by the lord unto solomon after he had dedicated the temple by fasting and prayer ; for though there be no mention of fasting , yet if we consult the time , we shall find that it was in the seventh moneth , 2 chron. 5. 3. and that the solemnity continued from the 8. to the 23. day of that moneth , 2 chron. 7 ▪ 9 , 10. and the 10. day was by a statute for ever appointed to be a day wherein to afflict their souls , levit. 16. 29. the parts are three . 1. a supposition of judgements , vers. 13. where , by the enumeration of three , any others may synechdochically be understood . 2. a direction unto duties : wherein are two things to be taken notice of . 1. the quality of the persons who are to perform them , my people called by my name . 2. a specification of the duties , which are these four , humiliation , supplication , reconciliation , conversion . 3. a gracious promise of mercy , wherein are very remarkable four signal returns of grace in conformity to their duties . 1. they humble themselves under gods holy hand , and he humbleth himself to look down from heaven . 2. they pray , and god hears their prayer . 3. they seek the favour and the face of god , and god forgives their sin , and is reconciled unto them . 4. they turn from their wicked wayes , and god heals those evils which those wicked wayes had brought upon the land ; no duty undertaken in vain , but a sutable and correspondent mercy promised to encourage them thereunto . it may here not impertinently be asked , why these three judgements of shutting up heaven , sending locusts and pestilence , are rather mentioned than any other , since doubtless the promise doth extend it self further ? i take the reason to be , 1. because these are irresistable , no counsel , no policy , no strength can prevent them . 2. because they are inflicted by god alone , no second causes immixed in them , if i shut up heaven , if i command the locusts , if i send pestilence . 1. if an enemy come , counsel may hinder , strength may vanquish , treasure may bribe , and divert him . our own polices and provisions may seem to contribute towards our help . but against an army of locusts , no policy , wisdome , srength , embassie can prevail . no power of man can open or shut the clouds , no gates or barres can keep out a famine , or a pestilence from a place . 2. if an enemy come , we are apt to ascribe that to the malice of men , to look outward to second causes , and not inward to our own sins , or upward to the justice of god , though it be certain , that there is no humane hostility without a divine commission . men are gods rod , and sword , and staffe , psal. 17. 13. isa. 10. 5 , 6. ezek ▪ 21. 3 , 5 , 11. he by his secret and holy providence edgeth the spirits of men against one another , ( as he sent an evil spirit between the men of shechem and abimelech ) judg. 9. 23. and stirreth up adversaries against those that provoke him , as he did against solomon , 1 reg. 11. 14 , 23 and when he pleaseth to return in mercy , he rebuketh the sword , and breaketh the bow , and cutteth the spear in sunder , psalm 46. 9. isa. 54. 17. these things i say are certain . but we are too apt to bite the stone that hurts us , and not mind the hand that threw it . whereas when wrath is from heaven only , we are forced to see god , we have no second causes to ascribe it unto . so the meaning is ; if ▪ i send judgments immediately from my self , such as no humane wisdome can prevent , or power remove , if then the people shall bethink themselves , and return , and seek my face , they shall find that when wisdome , policy , treasures , walls , armour , munition are nothing worth , prayer and repentance shall avail for healing . so here is a double combate between god and man . 1. man provokes god with sin , and god overcomes sin with judgement . 2. man wrestleth with prayer and humiliation , and god yieldeth in mercy and compassion . i begin with the first general , the supposition of judgements , and from thencemake two observations . i. judgements light not on a people casually , or by chance , but by the over-ruling and disposing power and justice of the command and commission of god . it hath not an earthly original ; it growes not out of the dust , job 5. 6 , 7. but it comes from heaven , and is sent from god to signifie something of his mind unto us . 1. sometimes indeed by way of dominion and absolute power , he destroyeth the perfect and the wicked , he laugheth at the trial of the innocent , job 9. 22 , 23. sometimes as a preparation unto intended mercy , as men plow the ground which they mean to inrich with precious seed , and carve the stone which they mean to put in the top of the building . josephs iron chain made way to his golden chain , and davids troubles season'd him for his crown . as men put forth longest into wind and sun that great timber which must bear the greatest burden and stress of the building . no such school to learn in as the school of affliction . but most usually in a way of justice , because thy sins were increased , i have done these things unto thee , jer. 30. 15. thou hast done right , we have done wickedly , neh. 9. 33. i have not done without cause all that i have done , ezek. 14. 23. personal chastisements may be for tryal and exercise of faith and patience , but general and publick judgements are ever in wrath and displeasure . such have been the dealings of god in this nation ; the cup of affliction hath been given to all orders of men ; we have seen princes on scaffolds , and in banishment ; parliaments broken in pieces by their servants , peers and patriots devested of their honours , and secluded from their trust ; dishonours poured upon the city , poverty on the countrey , blood on the land , scorn on ministers , threats on vniversities , consternation on souldiers , there is not any order or degree of men , which have not been shaken with these earth-quakes . o how deep is our stupidity , if we do not all of us analyze and resolve our sufferings into their proper principles , ours sins and gods displeasure ? if we have only howled vnder them , and see not gods providence in them , ordering the sins of men unto our humiliation ? if we know them only naturally by their smart to the flesh , and not spiritually by their influence on the conscience ? if we censure others , and absolve our selves ; if our sufferings harden and enrage us in animosities against men , but do not meeken and melt us under the holy tryals of god ? let us therefore labour to find out our sins by our sufferings , the cloud of wrath rising out of the sea of lust . let us search and try our wayes , and since we are living men , not complain of the punishment of our sins , be not as adamants , rocks , oakes , which blowes , waves , winds , break not , move not , bend not . make use of our sufferings to review our sins , and to know our duty , what we should haply have done , and did not in the day of our prosperity , before god laid us aside , what the controversie was which god had against us in our sufferings , what the duties are which he requireth of us in our restitution . the prophets staffe did no good to the dead child till he came himself . judgements do nothing , till god follow them with his craces . chastisements never mend us till they teach us . blessed is the man whom thou chastenest , o lord , and teachest him out of thy law , psalm 94. 12. till we see his name , and hear his voice in them , mic. 6. 9. till we take notice of his justice preparing the whale that hath s . vallowed us , jon 1. 17. bidding s●imei curse , 2 sam. 16. 10. giving a charge to the assyrian , isa. 10. 6. this will make us dumb , when we consider that it is god that doth it , psalm 39. 9. and now that the cup hath gone round , and god hath by his righteous providence prevented our revenge , and done that by the strange vicissitudes of his justice in a wise and holy manner , which if he had left us to do in our owne , cases would possibly have been done with folly and fury : let us conclude that the lord having judged us all himselfe , we should make it our work not so much to look back with revengefull , as to look forward with healing and closing resolutions . we have been like wanton children which fall out in a family , now our father hath whipped us round , that should make us returne to our fraternal agreements againe . 2. the lord hath variety of judgements whereby to reduce froward and stubborn sinners , can punish them in the heavens over them , in the earth under them , in their bowels within them , can beset them upward , downward , outward , inward , and make a net , and chain , and hedge of afflictions to shut them in , and to fence up their way that they cannot pass , job 3. 23. job 19. 8. when he will plead , he will take away all refuge , and make every region , towards which we look , minister despair . they shall look upward , and they shall look unto the earth , and behold trouble , and darkness , and dimness of anguish , isa. 8. 21 , 22. if they look without , behold a sword ; if within , behold famine and pestilence , levit. 26 , 25. jer. 21. 4. 6 ezek. 7. 15. evil , which they shall not be able to escape , or go forth of , jer. 11. 11. when men multiply sins , the lord usually multiplyeth judgements , till he either bend by repentance , or break by destruction . when cleanness of teeth , blasting and mildew , pestilence and sword , the judgements of sodome and gomorah , did not prevail with israel to return , then he threathneth final wrath , therefore thus will i do unto thee , amos 4. 6. — 12. which thus , in the prophet amos , seemeth to me , to be the same with lo ammi , in the prophet hosea , an utter rejection of them from being the lords people , hos. 1. 9. four times after one another doth the lord threaten to punish his people seven times more for their sins , if they walk contrary unto him , levit. 26. 18 , 21 , 24 , 28. philosophers use to reckon but eight steps to the highest , and most intense degree of a quality , but the wrath of god is represented by eight and twenty degrees unto us . 1. the methode of god in these various judgements usually is . 1. he begins at the outward man , exercising a people many times with change of rods , which is ever a sign of anger in the father , and of stubbornness in the son . 2. he proceeds to the soule by smiteing that , revealing his wrath , subducting his peace , implanting his terrors , causing guilt and fear to gripe and seize on the conscience , called breaking of bones , psal. 51. 8. drinking up of spirits , iob. 6. 4. a wounded spirit , prov. 18. 14. if the lord should give a secure sinner , who now haply thinks himself alive , and safe , upon the mistaken apprehensions of mercy , a full view of the filthiness , and sense of the heaviness of any one atrocious sin whereof he stands guilty , it would make him a terrour to himself , willing to exchange his burden for the weight of a rock or mountain . o my broken bones , saith one , psalm 51. 8. o my withered heart , saith another , psalm 102. 3 , 4. o the distracting terrours of god , saith a third , psalm 88. 15. o the intoxicating arrows of the almighty , saith a fourth , job 6. 4. thus the lord can make a man a magor missabib , a very fury and fiend unto himself , by arming his own conscience against him . and if the sergeant be so formidable , what a fearfull thing is it to fall into the hands of the living god ? against whose wrath all the honours of the world , all the wealth and greatness , which a thousand kingdomes could heap upon a man , could be no more a protection , than a robe of beaten gold , could be to one that is cast into a furnace of fire . knowing therefore the terrour of the lord , let us be perswaded to be beware of provoking his wrath by any presumptuous sin . 3. towards obdurate sinners , the lord many times deals in a more fearfull manner , sealing them up under hardness of heart , a spirit of slumber , a reprobate sense , a seared conscience , to be led blind-fold by satan till destruction unawares overtake them . so it is said of the old world , that notwithstanding the preaching of noah , who by preparing an ark condemned the world , they yet knew not till the flood came , and took them all away , mat. 24. 39. because i have purged thee , saith the lord , and thou wast not purged , thou shalt not be purged from thy filthiness any more , ezek. 24. 13. ephraim is joyned to idols , let him alone , hos. 4. 17. let him that is filthy be filthy still , rev. 22. 11. now since the lord hath such variety of judgements , that we can never out-sin his wrath , let us be deeply humbled for our pride , who have pharaoh-like put god to so many changes of rods , and variety of judgements , as we in this nation have felt . let us yield betime unto him , for he will overcome when he judgeth . let us take heed of flattering our selves when one rod is worn out ▪ or laid a side , as if the bitterness of death were past , god can make every creature about us , every faculty within us , a rod and a scourge against us . and therefore having received such deliverances as we lately have done , let us make holy ezra's conclusion , should we again break thy commandments ? ezra 9. 13 , 14 should we not take heed of sinning any more , lest a worse thing come unto us ? joh. 5. 14. should we not consider for what it is that god restored us to our stations , namely , that we should in our places study how to honour him , to be zealous for his truth , and pure religion , tender of the liberties , properties , and equal rights of all the people in the land , to restore all oppressed innocents , to loose the bonds of violence , and to settle these so long shaking and discomposed nations upon the firm foundations of truth , peace and righteousness againe ? thus much for the first general . the supposition of judgements , various , and such as come immediately from god , and admit of no possible prevention by humane wisdome , or removal by humane power . ii. we proceed to the direction unto duties , wherein comes first to be considered the quality of the persons who are to perform them , my people that are called by my name . all men are his creatures , only a select and peculiar inheritance , that bear his name , enjoy his peace , promises and protection , and are in covenant with him , are called his people . i entred into covenant with thee , and thou becamest mine , saith the lord , ezek. 16. 8. this people have i formed for my self , isa. 43. 21. the lord hath set apart him that is godly for himselfe , psalm 4. 3. they are the people of his holiness , isa. 63. 18. a people for his name , taken out from among others , acts 15. 14. to be called by his name , noteth to be his adopted children , as josephs children were made the children of jacob , genesis 48. 5 , 16. we are gods people two wayes . 1. by visible profession or sacramental separation from the world , as the whole nation of the jewes are called his people . a peculiar treasure unto him above all people , exod. 19. 5. a nation , nigh unto him , deut. 4. 7. his people even then when they rebelled against him , isa. 1. 3 , 4. 2. by spiritual sanctification , and internal dispositions . thine they were , and thou gavest them me , and they have kept thy word , john 17. 6. jews inwardly by the circumcision of the heart , rom. 2. 29. the israel of god , gal. 6. 16. the children of the promise , rom. 9. 8. the remnant according to the election of grace , rom. 11. 5. the circumcision which worship god in the spirit , phil. 3. 3. these are his people by a price of redemption , 1 cor. 6. 19 , 20. by a peculiar designation unto his service , tit. 2. 14. by an intimate relation of love and dearness , ezek. 16. 8. by an high valuation of them as treasures , jewels , vessels of honour , mal. 3. 17. 1 pet. 2. 9. 2 tim. 2. 20. by destination to a more glorious end , eph. 4. 30. the duty extends to both . the whole body of a visible church are in judgements to humble themselves , and as to temporal deliverances the lord doth respect the humiliations of the worser members of the church , as we see in the cases of ahab and rehoboam , 1 reg. 21. 28 , 29. 2 chron. 12. 6 , 7. but to do this so effectually as to attain all the annexed promises , is the work of the israel of god by spiritual sanctification . now from this qualification we gather these two useful observations . i. the sins of gods own people , who are in covenant with him , may provoke and procure judgements ; their pride , and security , worldly love , conformity to the corruptions of the times , coldness and formality in duty , uneven and unfaithfull walking , acting by divided interests from the rest of the lords people , may provoke god severely to punish a land , and we may justly fear hath done so amongst us . a good man , though a son may yet be silius sub ira , under paternal displeasure . if moses and aaron do not by believing glorifie god , they must both die in the wilderness , num. 20. 12. if david grow proud of victories , and number the people , god will send a plague which shall lessen their number and his pride , 2 sam. 24. 15. if solomon turn from god to women , and to idols , though he be a son , he shall be chastized with the rods of men , 2 sam. 7. 14. if asa grieve the prophet , and oppress the people , he shall be vexed with warrs and diseases , 2 chron. 19. 9 , 12. if jehoshaphat help the ungodly , his life shall be endangered , and his ships broken , 2 chron. 19. 20. god will have judgement begin at his own house , 1 peter , 4. 17. their sins have some aggravations in them which other mens have not ; these are committed against special light and more glorious convictions , as those of solomon , after god had appeared unto him twice , 1 reg. 11. 9. against special love , and experiences of divine favour , 2 samuel 12. 7. — 9. against special relations , the honour of a father , a lord , an husband , isa. 1. 2. against special grace , and assistance of the holy spirit , ephes , 4. 30. against special covenants and engagements , after a vouching god for theirs , psalm 78. 34. against special deliverances from greatest dangers , ezra 9. 13 , 14. against special hopes , and more special promises which should have ! perswaded them unto holiness , 2 cor. 7. 1. 1 john . 3. 3. against special peace and glorious comforts , as david sinned against the joy of gods salvation , psalm 51. 12. peter denied christ after he had seen his transfiguration . and this may teach the holiest of men ; 1. to take heed of playing the wantons with the grace of god : though god be a tender , yet he may be an angry father : and who knoweth the power of his anger ? psalm 90. 11. 2. to be more carefull to stand in the breach against publick judgements , having by their sins contributed to the bringing of them upon the land . 2. it is not our doing of duty , but gods being in covenant with us , which is the ground of his mercy to us . property doth stir up compassion , though they have provoked me , yet i will spare them , because they are mine , malachy 3. 17. whence we learn ; 1. in what manner to go to god , and to plead with him , not in confidence of our duty , but of our relation to him as his , thou art our father , we are thine , isa. 63. 16 , — 19. the church in affliction seldome useth any other argument , why doth thy wrath wax hot against thy people ? exod. 32. 11. art not thou our god ? 2 chron. 20. 7. we are called by thy name , leave us not , jer. 14. 9. spare thy people , o lord , give not thine heritage to reproach , joel 2. 17. and the lord when there is no motive else , is marvellously wrought on by this argument , is ephraim my dear son ? is he a pleasant child ? for since i spake against him , i do earnestly remember him still , therefore my bowels are troubled for him , i will surely have mercy upon him , saith the lord , jer. 31. 20. in confession we must say , thus and thus have we done . josh. 7. 20. in petition we must say , thus and thus hast thou promised . we may argue much better from relations then performances . lord , we are thy children ; when we deserved wrath thou didst adopt us ; though we deserve it still , do not reject us . when thou didst adopt us , thou didst adopt enemies : if thou shouldst reject us , thou shouldst reject children . our unworthiness could not prevent thy mercy , let it not remove it . 2. in what manner to do duty . none can do duty aright , but as one of his , and in covenant with him . in christ by faith both our persons , and our services are accepted , ephe. 1. 6. 1 pet. 2. 5. the altar sanctifieth the gift , and he is our altar . out of him we can do nothing . duties are not done aright , but in the vertue of the covenant of grace . jehu did a work materially good , but carnal policy turned it into sin , hos. 1. 4. to pray , and yet hold fast cruelty ; to fast , and to take pleasure in wickedness ; to bring offerings and flocks to gods house , and still delight in violence and oppression ; if any thing be to mock god , and provoke wrath , certainly this is , to make religion , like samuels mantle , a cloak for the devil . 3. in what manner to escape judgements , and secure mercy . be his people , and you are sure to be spared , mal. 3. 17. ezek. 9. 4. he hath an ark for noah , a zoar for lot , a basket for paul , a gath for david , chambers and hiding places for his people , untill calamity be over-past , isa. 26. 20. psalm 57. 2. zeph. 2. 3. when jesus was neer his own suffering , and in the midst of dangers himself , he took care of his poor disciples . let these go , joh. 18. 8. the less protection they find amongst men , the more they shall have from him . since therefore the lord is tender of the interests of his people , and takes special care of hearing , forgiving , and healing them , let it be your care , right honourable , likewise to take them into your protection : they who hurt them , hew at the bough whereon they stand , dig under the foundation which holds them up . this for the qualifications of the persons of whom these duties are required ; the duties themselves required for the removal of judgements , follow . 1. if they shall humble themselves , and be cast down under my holy hand in the sense of my displeasure . but that is not enough , ahab did so , 1 reg. 21. 27. who for ought we read , did not pray unto god . 2. if they shall pray , and cry for help , as ninivie did , jonah 3. 8. but that is not enough neither . hypocrites in distress will say , arise and save us , jer. 2. 27. they will spread forth their hands , and make many prayers , isa. 1. 15. and cry in the ears of the lord with a loud voice , ezek. 8. 18. and enquire early after him , psalm 78. 34. 3. if they shall seek my face , be grieved more for my displeasure than my rod , pray first for mercy , and then for healing , as david , psalm 6. 2. it was christs method first to forgive , and then to heal , mat. 9. 2 , 6. and it must be ours in praying for it . but neither is this enough , pharoah can be contented to have his sin forgiven , though he will not let it goe , exodus 10. 17. 4. if they shall turn from their evil wayes , and so lift up holy hands unto god , first wash their hands in innocency , and then compass the lords altar , psalm 26. 6. put iniquity far away from their hands , and then stretch them forth towards god , job 11. 13 , 14. lift up pure hands , 1 tim. 2. 8. put away the evil of their doings , and then come and reason together with the lord , isaiah 1. 16 , 17 , 18. 1. then , if they shall humble themselves . a duty called for by prophets and apostles , mic. 6. 8. jam. 4. 10. 1 pet. 5. 6. specially respected by god , as we find in the case of josiah , 2 reg. 22. 19. and gracious promises made thereunto , leviticus 26. 41. 42. it emptieth the heart of self-confidence , is the root of that fundamental duty of self-denial . it fits for approach to god , because the more humble , the more welcome : the more we tremble at his threatnings , the more we shall supplicate for his grace , isa. 66. 2. job 9. 15. it disposeth to a confession of sin , as we see in the poor prodigal and publican , luke 15. 17 , 18 , 19. luke 18. 13. it prepares the heart for the entertainment of mercy , though the proclamation be made , and the court of mercy be open to all , rev. 17. 22. yet while men love sin , they forsake mercy , jon. 2. 8. but when the soul is humbled , it opens to god , and his grace . weary souls are glad to be satiated , jer. 31. 25. it makes way to the forsaking of sin ; the more a soul is humbled for it , the more it is fearfull of it , and watchfull against it . humiliation is two-fold . 1. a passive , when god breaks the heart by the hammer of the word , as it is called , jer. 23. 29. or by some sore affliction . 2. active , when the soul humbleth it self under sin and wrath ; when a man-afflicts his own soul , levit. 16. 29. again , this is two-fold : 1. legal , proceeding from a spirit of bondage , when the heart roars on a rack , or melts in a furnace , is fill'd with consternation and anguish under the weight of sin and wrath : which was the case of pharaoh , ahab , belshazzar , felix , the jaylor , the murtherers of christ . 2. evangelical , when the soul is not only broken and batter'd with the horror and dread of wrath ( this it may be , and remain hard , as every piece of a broken flint is hard still . ) but when it is kindly melted and softned with apprehensions of gods goodness and free grace . a compounded duty made up of love and sorrow , the humiliation of hezekiah , jer. 26. 19. and of josiah , 2 chron. 34. 27. this is a perpetual duty ; as long as sin remains , there must be a sense of it , and sorrow for it . but in some times and cases it is specially to be renewed ; as in time of extraordinary sins and provocations , of publick dangers and distresses , of great enterprizes attempted , or successes and blessings desired : which was the case of exra , 8. 21. the great sins , the sad divisions , the dis-joynted affections , the contrary interests , the dolefull errors and distempers in the church , the miserable fluctuations and discomposures which have been in the state , the horrid violations of order and justice , the wofull staines which have been upon the land , by the irregular and prodigious effusion of the blood of princes , peers and prophets , the affronts and dissipations which have been put upon parliaments , the contempts which have been poured outon ministers , and at tempts against their maintenance ; the great difficulties which lie before the noble houses at this time , in their endeavours of healing and setling the land , and putting the broken bones and dislocated joynts into due order again ; the allaying of animosities , the moderating of extremities , the reconciling of differences , the satisfying of interests , the preservation of pure religion , and the great concernments of christ and his people ; the restoring of collapsed honour to the nations , and of just rights to all orders therein ; ( which have been so many years obstructed ) the reviving of trade , the easing of pressures , the reducing of these wofully tossed and naufragated kingdoms unto calmness and serenity again , do call aloud for these duties in the text , that so the lord may be pleased to hear , forgive , and heal us himself ; and shine upon the counsels , and bless the whole undertakings of his servants that they may be instruments of healing us likewise . for your better performance hereof , i shall propose two expedients . i. to take a view of god in himself , and in his relations unto you , and dealings with you . ii. to take a view of your selves in the glass of his pure and holy law . 1. set the lord before you as david did , psalm 16. 8. consider what a god he is with whom we have to do . consider him , 1. in himself . his searching eye , humble your selves in his sight , jam. 4. 10. his mighty hand , humble your selves under his hand , 1 pet. 5. 6. his eye can search us , we cannot hide from him ; his hand can reach us , we cannot escape him . every attribute of god may serve to humble us . his majesty and glory , dreadfull to the angels , isa. 6. 2. cujus participatione justi ejus comparatione nec justi . he is a great god , and therefore greatly to be feared , psalm 89. 6 , 7. his holiness , wherein he is glorious , exodus 15. 11. so holy that he cannot be served , josh. 24. 19. of purer eyes than to behold iniquity . his jealousie and justice : a god to whom vengeance belongeth , who will not be mocked or provoked , nahum 1. 2. his mercy and goodness which should lead us to repentance , and melt the heart into a filial fear of him , hosea 3. 5. rom. 2. 4. his omniscience , who searcheth and trieth the heart and the reins , hath all things naked and open before him . if we know enough by our selves , to humble and abase us , how should we reverence the eye of god who knoweth all things ? such considerations greatly humbled the holiest of men . moses is afraid to look upon god , exod. 3. 6. job abhors himself , job 42. 5. elijah hides his face in a mantle , 1 reg. 19 , 13. isaiah cries out , i am undone , isa. 6. 5. ezra cannot stand before god , ezra 9. 15. peter bids christ depart from him , because he is a sinfull man , luke 5. 8. 2. in his relations to us : he our maker , we the clay ; he our king , we vassals ; he our judge , we malefactors ; he our father , we undutifull sons ; he our master , we unprofitable servants . all arguments unto humiliation . 3. in his dealing with us . our humiliation melts him all into mercy , when israel confessed , submitted , prayed , reformed , the soul of the lord was grieved for their misery , judg. 10. 15 , 16. when ephraim smote on his thigh , the lords bowels were troubled for him , jer. 31. 19 , 20. but our stubborness will seal and shut up his compassions against us , levit. 26. 21. consider him ; 1. in his iudgements and various providences : by which we should learn righteousness , isa. 26. 9. the lords cup hath passed through all orders of men , princes , peers , gentry , ministers , people , souldiers themselves ; we have felt his judgements in our houses , our honours , our names , our estates , by wars on land , by dangers on sea , by divisions in church , by confusions in state , by more evils and sorrows then can be well enumerated . and should we not turn unto the lord that smites ? isa. 9. 13. should we be like ahaz , the worse for our sufferings ? 2 chron. 28. 22. be set on fire , and not know it ; be burnt , and not lay it to heart ? isa. 42. 25. 2. in his mercies which have shined upon us through all our clouds . we have no reason to complain , for we are living men . he hath remembred mercy in the midst of wrath , quenched the flame of war , frustrated the attempts of those who would have kindled it again , rebuked the rage of the sea , the beast of the reeds , as the psalmist speaks , put a stop to the career of those who had in hope and design swallowed up our churches , our vniversities , our ministry , our jordan into their dead sea . continued his gospel , and the means of grace in plenty and liberty amongst us , ( blessed be his name for ever , never may this blessing be removed from us ) restored our parliaments ( the great bulwarks under god of our religion , liberties , properties , interests , all our endearments ) towards their ancient honour and splendor again . and this goodness of god calls for our humiliation , i will accept you , and gather you out of the countries , and then you shall remember your wayes , and loath your selves , ezek. 20. — 41 , 43. with an hard and a soft , stone and mortar , we build a wall ; with an hard and an soft , an hammer and a pillow , we break a flint ; with an hard and a soft , the seal and the wax , we make an impression . hard judgements and soft mercies , should build us up in holiness , break our stubborn hearts , and make impressions upon them . ii. take a view of your selves , of your own hearts and lives ; we are apt to forget our selves , iam. 1. 23. to mistake our selves , prov. 14. 12. rev. 3. 17. and therefore we are bid to search and try our selves , 2 cor. 13. 5. as a means to silence our complaints against god , lam. 3. 39 , 40. when the prodigal son once came to himself , and took a surveigh of his own condition , he was quickly brought to acknowledge his unworthiness , luke 15. 17 , 18. this is a duty of singular use and benefit . it enlargeth the heart in godly sorrow for sin past , upon the discoveries which this scrutiny maketh . when we remember our doings , we shall loath our selves , ezek. 6. 9. it worketh caution and circumspection for the time to come ; we shall take heed of breaking the commandments , having provoked the lord so much already , ezra 9. 14. it will cause us to magnifie divine mercy , as paul did , when he called to mind , that he had been a persecutor and blasphemer , 1 tim. 1. 13 , 15. if any one should do us the thousanth part of the wrong which we have done god , could we humble our selves to feed , to cloath , to enrich , to adopt such a person unto our own family , and provide an ample inheritance for him ? it would make us relie only on free grace , and not on any strength of our own , when we consider how much god requires , and how little we perform . i will go in the strength of the lord , i will make mention of thy righteousness , of thine only , psal. 71. 16. ashur shall not save us , we will not ride upon horses , nor say to the work of our hands , ye are our gods , for in thee the father less findeth mercy , hos. 14. 3. isa. 17. 7 , 8. it will make us exceeding meek and patient in afflictions . it is nothing but ignorance of our selves , which makes us swell and fret against god . if we be living men , we have no reason to complain , for we suffer less than our iniquity deserves , lam. 3. 39 , 40. job 11. 6. psal. 103 , 10. ezra 9. 13. and that we may have the better and fuller view of our selves , of our hearts and lives , let us look upon the holy law of god . it is exceeding broad , and reacheth to the smallest corruption , psalm 119. 96. exceeding spiritual , and searcheth the inmost corners of the soul , rom. 7. 14. exceeding pure , and cannot away with the least pollution , psalm 119. 140. exceeding perfect , and will not dispence with any defect , psalm 19. 7. exceeding right and strait , and cannot endure any guil of spirit , psalm 19. 8 9. upon the exceeding great and precious promises of the gospel , which are the portion and dowry of the church here below , upon the holy spirit of love and grace , which sealeth believers unto the day of redemption . upon the free love whereby we were elected , upon the precious blood whereby we were redeemed , upon the glorious inheritance whereunto we are reserved , upon the gracious image after which we are renewed . this holy law we have violated , these precious promises we have undervalued , this blessed spirit we have grieved , this grace we have abused , this image defiled , this free love , this inestimable blood , this glorious inheritance we have deprized , and miserably neglected ●ad disesteemed . what remains , but that we cry out all with the leaper in the law , unclean , vnclean . lastly , let us take off our sins ; if we be not rocks and adamants , that will humble us . we were made to converse with god , and sin hath shut him out of all our thoughts . we use to lament sad alterations , when a garden of eden is made a wilderness , cities turned into ruinous heaps , they that wear scarlet , embracing dung-hils . how should we bewail the sad change which sin hath wrought in our nature and lives ? that a creature stamped with the impress of the divine image , made for high and honourable imployments , should so far degenerate , as to be a child of darkness , a vassal of hell , a vessel of lust . that a soul made of a kind of angelical substance , should sink it self into the balance , with sordid pleasures , with perishing profits , with noisome lusts , should barter , and sell away its self , and its salvation , for wind ; for shame , for vanity , for rottenness , and change its glory for that which doth not profit . that a tongue which was made to glorifie god , and to be our glory , made for prayers , and praises , and gracious communication , should belch out blasphemy and profaneness , oaths and curses , ribaldrie and reviling , and all kind of rotten speeches , like an open sepulcher . that an heart which was made for heavenly meditations , and for intimate communion and converse with god , should now entertain none but hellish affections , and be a sink and charnel house of impure lusts . if we should here descend to a more particular disquisition , and consider , the uncleanness of our original from fallen-adam , by whom we have been sold as bond-men under sin , rom. 7. 14. for none can bring a clean thing out of an unclean ? job 14. 4. job . 25 4. the uncleanness of our nature and constitution , by nature children of wrath , no good thing dwelling in us . as contrary to the holy will of god , as darkness to light ; as full of evil , as the sea of water ; set on fire by a hell of corruption , james 3.6 . exactly contrary to the law of god , as appeareth by comparing the strict demands of the one , gen. 3. 10. with the thorow depravation of the other , gen. 6. 5. the uncleanness of our thoughts , and secret affections which arise continually , as sparkles out of a stirred furnace : vain thoughts , which tend to no good , jer. 4. 14. wicked impure thoughts , very gall and bitterness , acts 8. 22 , 23. the uncleanness of our words , not only idle words , mat. 12. 36. but rotten and unsavory , eph. 4. 29. the uncleanness of our actions , that immense colluvies of impieties against god , unrighteousness against men , intemperance against our selves , hainous in quality , measureless in quantity , sands for number , mountains for weight , attended with multitudes of dolefull aggravations ; the uncleanness of our services , and iniquity of our holy things ; such considerations as these sanctified by evangelical grace , would much conduce to our humiliation , and work in us these three fruits and evidences thereof . 1. a godly sorrow , so called by the apostle , because it sets the soul god-ward . cain , judas , felix sorrowed , but they ran from god . but godly sorrow carries the soul closer unto god . as a ship in a tempest ventures not to any shore , but gets further into the sea ; so the soul when it is humbled by god , betakes not it self unto any carnal shore , but still runs closer into him . 2. a justifying of god , ascribing to him the glory of his righteousness , if he should condemn us ; and of his mercy , that he doth absolve us , psalm 51. 4. daniel 9. 7 , 8 , 9. 3. a self-judging and subscribing to our condemnation , saying amen unto the curse , deut. 27. 15. if i judge my selfe , god can reverse my judgement , as the superiour judicatory can the act of the inferiour : but if i stay till god judge me , all the world cannot null or avoid his . as st. austin saith of the poor publican , ipse sibi judex erat , ut deus liberaret ; ipse accusabat , ut ille defenderet . he judged and accused himself , that god might deliver and defend him . bonum judicium , saith bernard , quod me illo districto divinoque judicio subducit & abscondit : volo vultui irae judicatus praesentari non judicandus . this is a good judgement indeed which withdraws and hides me from the severe judgement of god . i tremble to fall into the hands of the living god , let me be presented before his wrath as judged already , not as to be judged by him . ii. the next duty is prayer , without which humiliation is but a sinking under god , not a seeking unto him . the very heathen betook themselves unto this sanctuary in times of trouble , ut pacem dei exposcerent ▪ by this mighty engine god hath been moved to hold his hand , to repent of purposed , to revoke denounced judgements ; vincit invincibilem , ligat omnipotentem . 1. by this we honour god in acknowledging him the fountain of all our good , the inflicter of all evill , the avenger ▪ of all sin , that we have to do with him in all our sufferings , creatures but the rod , he the father that holds it : that no other means can do us good , except he sanctifie them , that his displeasure none can remove : as a diamond is cut only by a diamond , so god is pacified only by himself : the sting of the scorpion cured by the powder of the scorpion ; the anger of god by the favour of god . 2. by this we ease our selves , prayer lightneth affliction where it doth not remove it . nature is strengthned to bear the pain , conscience is strengthned to withstand the temptation and snare of it . the heart is meekned to accept the punishment of sin , as wool or mud deads the force of a bullet , so the heart meekned by prayer , doth obtund the edge of an affliction , that it cannot get so deep into the heart to hurt it . iii. in prayer we must seek the face of god ; his favour to comfort us , and his counsell to direct us . 1. in judgements and difficulties we should more seek gods favour than our own deliverance ; the recovery of his love , than the removal of his rod . others griefs press nature , his displeasure wounds the spirit . in other griefs , gods favour upholds the soul , psa. 23. 4. & 94. 17 , 19. but when gods favour is withdrawn , the soul hath nothing else left to lean to , nothing can comfort when god frownes . armour can protect against a sword or a bullet , but not against fire . when god is angry , no refuge but unto god . 2. in difficulties we must likewise seek gods face as david did , 2 sam. 21. 1. not lean on our own understanding , nor sacrifice to our net , but have our eyes upon him , who is the father of lights , who when he will , maketh wise the simple ; and when he will , infatuateth the counsel of the wise , and maketh it brutish . iv. after all these preparatory duties , that which is the substantial duty , and the end of all the rest , must follow , turning from our wicked wayes : not from sin to sin , that is , mutatio in aliud only , not in melius : not from sin to secular interest , that is not a conversion from sin to god , but to the world : not from sin to the meer dictates of nature and right reason ; that is not a conversion from sin to god , but from sin to our selves ; a philosophical , not a spiritual conversion : not from sin only to the natural conscience , to gratifie and prevent the terrors of that ; that is a servile , not a filial conversion . but from sin to god , not fainedly and hypocritically , jer. 3. 10. with a divided heart , but sincerely in our thoughts from the love and allowance of all sin , in our wayes from the practise willingly of any sin ; but especially from those sins which have most prevailed ▪ against us and wherewith we have most dishonoured god , as isaiah ▪ 17. 7 , 8. 30. 22. hoseah 14. 3. these are the duties here prescribed in order to the answering of solomons prayer . the answer followes exactly commensurate to these duties in four gracious promises . 1. a promise of gracious condescention intimated in the word from heaven , though he dwell on high , he will humble himself to revive the spirit of contrite and humble sinners , psa. 113. 5 , 6. isa. 57. 15. he will come down to work deliverance for them , exod. 3. 8. 2. promise of gracious audience , i will hear . it is a● dolefull ▪ affliction to gods servants● , when he is angry with their prayers , and shuts them out , psalm 80. 4. lam. 3. 8. and on the other side , this is one of the most radiant and glorious comforts of gods people , that in all difficulties they have a throne of grace to betake them to , with a promise , you shall pray , and i will hearken , as a man doth to what he delighteth in : for the prayer of the righteous is his delight , jer. 29. 12. 13. prov. 15. 8. 3. a gracious promise of forgiveness , to serene his countenance , and lift up the light thereof upon them ▪ for even when we do his will , and when we are his people , we want pardoning mercy . there is need of pardon not only for the ungodly unto their justification , but also for his own people and children into a restitution to paternal favour , the sense and fruition whereof they may forfeit by their sins . and this is gods method in hearing prayers , to forgive sin before he cures pain , mat. 9. 2. for indeed when sin is pardoned , the sickness is cured at the root , for sin is the sting of every affliction , as well as of death . 4. a promise of healing , healing of the land , the humiliations and prayers of gods peculiar people are beneficial to the whole land ; the innocent shall deliver the island , job 22. 30. a joseph in egypt , an eliah in israel is the chariots and horsemen thereof . an humbled , praying , converting people , shall certainly be an healed people : and if ever we hope to be healed to purpose , this must be our method to it . now touching these promises there is this worthy our observation . 1. that when god comes down to deliver , and looks from heaven , he doth it by no other way , then by the incarnation of his son , the efficacy of his spirit , the operation of his providence , or the ministry of angels . 2. when he hears prayers , it is only by the intercession and mediation of christ . 3. when he forgives sins , it is only by the merits and righteousness of christ . 4. but when he heals a land , he often useth in that work the ministry of men . magistrates are healers and repairers , isa. 3. 7 : ministerrs are healers of the sick , ezek. 34. 4. and therefore i shall here in all humility implore of you , right honourable , who are instruments for healing in the lords hand unto these long and wofully sick nations , that you would with all your vigour call together all the graces of god , all the abilities of nature in you unto this most necessary work . you have the lords promise to be with you in i● ▪ if you set about it in his way . and his way to heal a land , is , 1. when the people thereof are his people , called by his name . 2. when they are an humbled , penitent , praying , reforming people . your greatest care therefore must be , 1. that the people of the land be gods people , that his name be owned , his truths , worship , interests preserved pure and inviolate amongst us . it is to those that fear gods name that the promise of healing is made , mal. 4. 2. 2. in as much as even the sins of such may provoke the lord , your zeal for god , and love to the nation should appear , in awakening them and all others to remember from whence they are fallen ; many of them through pride , wantonness , interests and carnal designs , from wholesome truths , from holy ordinances ; from the love of a faithfull ministry , from brotherly love , from christian ▪ communion , to many errours and vain janglings , to contempt of magistracy , to affronting authority , to violating publick order and peace , to such an excess of licentiousness under the pretense of freedome , that religion scarce ever was more endangered under the straights of persecution , than under the lasciviousness and wantonness of an abused liberty . though therefore there ought to be all tenderness to preserve for gods people the liberty wherewith the lord hath made them free , god forbid any restraint or abridgement should be upon that ; yet since the same lord hath commanded that we must not use our liberty as a cloak of maliciousness ; it is necessary that great prudence be used to prevent the exorbitances of wanton minds , who make use of liberty to the dishonour and assaulting of publique authority , to the kindling of flames , animating the discontented peopleunto insurrections , enervating the peace and concord of the people of the land , by dis-joynting them in that which is the main bond of unity , the truths of religion : wherein when they are once universally broken , who sees not how wide a door is opened for rome or munster , not only to enter in , butto be welcomed amongst us . the way therefore unto healing , is to endeavour to bring us all home to be gods people , and as his people to be compacted within our selves , to lay aside all dividing distinguishing , invidious titles , & with fraternal affections to coalesce , as far as may be in judgement , however throughly in affection , and so to keep our difforing opinions to our selves , as that the consciences of our brethren may not be grieved , nor the peace of the church of christ endangered thereby . i conclude all , with beseeching you , that since the lord hath taken it as one of his titles to be called the lord that healeth us , exod. 15. 26. that without him , the builder worketh , the watchman keepeth , the statesman counselleth , the physician healeth all in vain , you would ever by prayer and attendance upon god for counsel , so seek his face , and guidance in this weighty work , that when it is finished , and the head-stone of our settlement laid , we may say , it was the lords doing , and marvelous in our eyes ; and may with shoutings cry , grace , grace unto it . finnis . notes, typically marginal, from the original text notes for div a91746e-280 mat. 23. 19. heb. 13. 10. joh. 15. 4 , 5. isa. 1. 15. isa. 58. 1. amos. 5. 21. aug. in p●● . 31 ber. in can. s●r . 55. bris. de . fo●m . l. 1. p. 81. a sermon preached before the king upon the twenty eighth of march, 1669 by edward lord bishop of norwich. reynolds, edward, 1599-1676. 1669 approx. 62 kb of xml-encoded text transcribed from 22 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-05 (eebo-tcp phase 1). a57159 wing r1284 estc r36786 16016221 ocm 16016221 104770 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. a57159) transcribed from: (early english books online ; image set 104770) images scanned from microfilm: (early english books, 1641-1700 ; 1155:40) a sermon preached before the king upon the twenty eighth of march, 1669 by edward lord bishop of norwich. reynolds, edward, 1599-1676. [2], 41 p. printed by ja. cottrel for philemon stephens ..., london : 1669. 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conversion a sermon preached before the king , upon the twenty eighth of march 1669. by edvvard lord bishop of norwich· published by his majesties command . london : printed by ia. cotterel , for philemon stephens , at the kings arms in chancery-lane . 1669. a sermon preached before the king , upon the twenty eighth of march , 1669. philippians 3.8 . yea doubtless , and i count all things but loss , for the excellency of the knowledge of christ iesus my lord. our blessed saviour compareth the kingdom of heaven to an a hid treasure , and a pearl of great price , which a wise merchant having found , sold all that he had to buy it . this hidden treasure is our life which is b hid with christ in god : this pearl of great price is that which the apostle calls the a unsearchable riches of christ , the b righteousness which is of god by faith . st. paul , unto whom the lord from heaven c did reveal this treasure and pearl , hath in this chapter discovered himself to be one of those wise merchants , who parted with all for this inestimable purchase . he looked on himself before as a rich man in things pertaining unto god. great dignitie ; of the d stock of israel , of the tribe of benjamin ; an hebrew of the * hebrews . great strictness of religion , e a pharisee , separated from the ways of the world . great learning ; brought up f at the feet of gamaliel , and taught according to the perfect manner of the law of the fathers . great g zeal and fervency , even unto persecution . great sanctitie in his own opinion ; h i was alive without the law once ; i as touching the righteousness which is in the law , blameless . these things before he came to the knowledge of christ , he eesteemed very gainful , advantagious , and meritorious to salvation , for he had a profited in the iews religion above many his equals : but when it pleased god to reveal his son unto him , he consulted no more with flesh and bloud ; he set no more value on meer carnal priviledges or performances , looked on them as loss , and dung ; on all his own righteousness , but as a b b menstruous cloath ; durst put * no confidence in any thing of his own , but in the alone righteousness of christ jesus his lord , in the fellowship of his sufferings , and in the power of his resurrection . he would c glory in nothing but the cross of christ , he would relye on nothing but the grace of christ , he would lose all that he might win christ. i have chosen these words , to open the excellencie of the gospel of christ , and of the saving knowledge of him thereby , in comparison whereof the apostle esteemed all his other dignities , priviledges , righteousness , performances , upon which he had formerly built the hopes of his salvation , to be all but loss and dung . i begin with the former of these , the excellency of evangelical doctrine , called by the apostle a a glorious gospel , b a ministration of righteousness which exceeds in glory , c a word of life , d a gospel of salvation , e the riches of the world , f a treasure accompanied with the excellency of divine power , g a great mystery of godliness ; with other the like elogies , setting forth those unsearchable riches of christ therein , as draw forth the wonder and adoration both of men and angels . we shall consider the excellency of the gospel , 1. comparatively : 2. absolutely . for the former , i shall not put the whole world , nor all the diadems , honours , pleasures , and revenues thereof into the balance with christ ; he having assured us that it will little h profit a man to win them all , and to lose his soul : for though a man could win the whole world , yet within a few years he would lose it again ; but the soul being once lost , is lost for ever , never to be recovered . but i. we shall compare the gospel with the state of innocency in paradise . it cannot be denyed , but that there were divers things in that state of primitive integrity , wherein adam excelled any of his sinful off-spring . he was made then wholly a upright , without any mixture of corruption or infirmity , no evil of sin to defile him , no evil of sorrow to disquiet him : whereas , now the holiest men are commanded and constrained to cry out , b forgive us our trepasses , deliver us from evil . he had no war between the flesh and spirit , no inward combate between the law of the members , and the law of the minde ; no temptation of lust to intice or draw him away from god : whereas , the holiest men are now forced to complain , c o wretched man that i am , who shall deliver me from this body of death ? he did not in that state stand in need of a mediator of reconciliation to restore him to the favour of god , wherein he stood right and intire , by the law of his creation . he had no guilt to fill him with shame or fear , or to drive him away from the presence of the lord. yet in some respect the grace of the gospel is more excellent then the state of adam in paradise . 1. herein is the manifestation of more glorious mercy and wisdom : for it was most consonant to the goodness of god , to make reasonable creatures righteous at first ; but when they wilfully fell from their created integrity , it was wonderful and a free mercy to restore them again ; wonderful and glorious wisdom to do it by so great a condescension and contrivance as the incarnation and passion of theson of god. there lay no bond upon god at all to shew mercy to a creature which had cast him off , and rebelled against him . he might pari jure have left men unredeemed , as he did the angels , and have glorified himself in their just perdition . it was meer and alone mercy which made the difference . he took not the nature of angels , but the seed of abraham he took , heb. 2.16 . 2. by the gospel the humane nature is more highly advanced , then it could be in the first adam , had he persisted in his integrity . first , in the person of christ , in whom it was hypostatically united to the divine nature , and advanced a far above all principality and power , might and dominion , and every name that is named . angels , and principalities , and powers are made subject unto him . he is the first-born of every creature , and hath in all things the preeminence . 2. in all those who are spiritually descended from him , and estated by union and communion with him in his fulness both of grace and glory . for certainly , b to be where christ is , and to behold his glory , when he shall come c to be admired in those that believe , d to be like unto him , to see him as he is , to e sit down with him on his throne , to be f joynt heirs with him in his glory , which are some of those exceeding great and precious promises , which in the gospel are made unto true believers , are more high and honourable expressions of the dignity of the sons of god by gracious adoption , then any we can discover to have belonged unto adam and his natural posterity , had they persisted in that integrity wherein they were created . for then the reward would only have born proportion to the obedience whereunto it related ; but now it shall have its dimensions from the dignity of the person , and excellency of the price whereby it was purchased , both which do infinitely surpass both the person and obedience of adam , or any other meer man. 3. by the gospel there is more divine and supernatural help afforded to believers , to carry them through their course of obedience unto glory , then there was unto adam in paradise . ‖ to adam was given a posse non peccare si vellet , a power not to sin if he would ; and a power to have willed , if he would so have done : but he had not special supernatural assistance given him to will ; for if he had had that , he had persevered . but unto believers there is such grace given , † qua efficitur ut velint . it is god that worketh in us both to will and to do of his own good pleasure , saith the apostle , phil. 2.13 . thy people shall be willing in the day of thy power , saith the prophet david , psal. 110.3 . i will put my spirit within you , and cause you to walk in my statutes , and ye shall keep my judgements and do them , saith the lord , ezek. 36.27 . this point is excellently handled by that renowned champion of the grace of god st. a austen in his book de correptione & gratia. ii. the excellencie of the gospel will appear if we compare it with the law of moses . the priesthood thereof a nobler priesthood , after the order of melchisedec ; the covenant thereof a better covenant , established upon better promises , as the apostle proveth at large in his epistle to the b hebrews . 1. the law moral considered singly and alone , is a c ministration of death and condemnation , a killing , enthralling , inexorable , insupportable law ; insomuch that the people were not able to endure the commands thereof , heb. 12.20 . why should we dye ? say they ; this great fire will consume us . if we hear the voice of the lord our god any more , then we shall dye , deut. 5.25 . but the gospel is a ministration of the spirit and righteousness , and therefore more glorious , as the apostle argues , 2 cor. 3.7 , 8 , 9. 1. hereby the curse of the law is removed ; for christ came to bless us , act. 3.26 . a that repentance and remission of sins might be preached in his name . 2. hereby we are delivered from the law as a covenant of life , ‖ though not as a rule of living , the righteousness of faith being substituted in the room thereof , as the apostle teacheth us , act. 13.39 . rom. 3.20 , 28. gal. 2.16.3.10 , 13. 3. hereby the rigour of the law is corrected , christ procuring acceptation of sincerity instead of perfection . he is the b altar which sanctifieth all our oblations , so that the lord , notwithstanding their defects , is well pleased with them , pardoning that in them which comes from our weakness , and accepting and rewarding that which comes from his own grace , 1 pet. 2 , 5. isa. 56.7 . 4. hereby the coaction of the law is sweetned by healing and assisting grace ; that whereas the law doth onely drive by terrour and bondage unto the doing of duty , which otherwise we should rather have left undone : ( mallent licitum quod male delectat , as st. austin speaks ) the spirit of grace in the gospel , a a shedding abroad the love of christ into our hearts , doth cause us b with delight to run the ways of gods commandments , c vt non sit terribile sed suave mandatum : for the yoke of christ is easie , and his burden light , and his commandments not grievous , 1 joh. 5.3 . 5. lastly , hereby the irritation of the law is rebuked ; that whereas the d d restraints thereof did before exasperate corruption , that like an obstructed river , ab obice saevior iret , it gathered strength by suppression ; now all the channels of the heart being opened by grace , the course of obedience goeth on with more freedom , and lust is not able to gather head against it , as it was wont to do . 2. the excellency of the gospel will appear , if we compare it with the ceremonial law. for though quoad substantiam foederis , the covenant was the same to them and us , christ theirs and ours , a a the new testament hidden in the old , and the old expounded in the new , as st. austin speaks ; yet quoad modum administrandi , there is as much greater excellency in the gospel then in the law , as there is in the body or substance then in the picture or shadow whereby it is represented . 1. the law was dark and obscure , a veil over the eyes of that people ; but in the gospel christ is evidently set forth , gal. 3.1 . we see with open face the glory of god , 2 cor. 3.18 . b though the jews had the same promises of eternal life , and an heavenly country with us , yet they were overshadowed with the types of an holy land , and temporal blessings there ; and therefore the apostle telleth them of another rest , besides that of their sabbath and canaan : there remaineth a rest for the people of god , heb. 4 9. 2. the law was exceeding burdensome in many chargeable and painful observances , a yoke which they were not able to bear , act. 15.10 . whereas the yoke of christ is light and a easie , unto the bearing whereof he encourageth us by glorious promises , and assisteth us by the supplies of his spirit of grace . 3. the law is weak and unprofitable , not able to make the comers thereunto perfect , to expiate sin , to pacifie god , to quiet conscience , or procure salvation . it is true , by vertue of divine institution , it was profitable to the uses for which it was designed , namely , to prefigure and lead unto christ for that salvation which it self could not give . but christ being come , the use of it is wholly ceased , and it become to all intents b weak and unprofitable . and therefore moses and aaron both dyed before the entring of israel into canaan ; the lord thereby signifying , as a tertullian hath observed , the mortality of the law , and its impotency to bring men into the possession of the promises ; that it was to give way to christ , who had an b unchangeable priesthood ; and to his gospel , which was an everlasting gospel , rev. 14.6 . thus we see the excellencie of the gospel above the law ; for by it onely is ministred grace to pardon the sins committed against , and to perform the duties required by the moral law , and by it is christ exhibited to accomplish the prefigurations of the ceremonial law : for the c law came by moses , but grace and truth by iesus christ. iii. the excellency of the gospel appeareth , if we compare it with any other the most noble perfections acquirable by the uttermost improvement of natural abilities , either in genere notitiae , or in genere morum . 1. the highest knowledge attainable by humane investigation is far below angelical learning . but the mysteries of the gospel are so great , that the glorious angels gaze upon them with wonder and adoration ▪ these things , saith the apostle , the angels desire to look into , 1 pet. 1.12 . alluding to the cherubims with their faces on the mercy-seat , exod ▪ 25.20 . a to principalities and powers is made known by the church the manifold wisdom of god , eph. 3.10 . this is one branch of the mystery of godliness , that christ is seen of angels , 1 tim. 3.16 . this is one great business of the angels about the throne , to ascribe power , and riches , and wisdom , and strength , and honour , and glory , and blessing to the lamb that was slain , revel . 5.11 , 12. again , the highest natural knowledge in the world is no way beatifical . a man may , as to all such learning , be the greatest scholar living , and yet perish . but the right knowledge of christ by the gospel will justifie and save those that have it . by his knowledge shall my righteous servant justifie many , isa 53.11 . it is a knowledge which makes perfect , till we all come in the unity of the faith , and of the knowledge of the son of god , unto a perfect man , eph. 4.13 . 2. the b noblest moral attainments which men can arrive at by the utmost improvement of natural reason alone , of the most generous principles , of the precepts of the best philosophers , of the examples of the most eminent heroes , will none of it suffice to bring a man to blessedness . the apostle would not have concluded better things then these to be but loss and dung , if he might have been saved by them . but there is no other name under heaven , whereby salvation is to be had , but by the name of christ , act. 4.12 . thus the supereminent excellencie of the gospel of christ doth appear , by comparing it with all other excellent things ; the excellency of created innocency ; the excellency of the law , whether moral or ceremonial ; and the excellency of the highest rational or moral accomplishments . we shall next demonstrate the excellency of the gospel , by considering it absolutely in it self . and here let us first take a view of the supernaturalness & sublimity of it . it is every where in scripture a a called a mystery , the mystery of christ , the mystery of the kingdom , a great mystery of godliness , which signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as st. chrysostom speaks , some wonderful and unknown thing . the apostle calleth it hidden wisdom , the deep things of god , beyond the discovery of the noblest created reason in the world . that two natures should be in one person , that god himself should take flesh , that a pure virgin should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mother of god , as the council of ephesus stileth her ; that he who blesseth all , should be made a curse himself ; who is lord over all , should become a servant himself ; that the prince of life should dye , and the lord of glory be put to shame ; that the sin should be punished , and the sinner pardoned ; that the son of david should be the lord of david , and the son of mary , the saviour of mary ; and he who made the world , be born into the world four thousand years after the world was made ; these were mysteries shut up in the bosome of god , undiscoverable by any created wisdom till he himself was pleased to reveal them . again , let us here consider the sanctity of the gospel , as a great mystery of godliness . the whole design and contrivance thereof being , 1. to set forth the glorious righteousness of an holy god , that neither his verity nor sanctity might be impaired by his clemency and mercy unto sinners . for though he spared them , that he might in them shew the riches of his grace , yet he spared not his son , but delivered him up for us all , that in him he might declare his righteousness , rom. 3.25 . 2. another design of the gospel was to restore lapsed man unto that primitive holiness wherein he had been created , col. 3.10 . for the grace of god which bringeth salvation , doth also teach us to deny ungodliness and wordly lusts , and to live soberly , righteously , and godly in this present world . christ gave himself for us , that he might redeem us from iniquity , tit. 2.11 , 14. and from our former vain conversation , 1 pet. 1.18 . and this the gospel doth not onely by the precepts thereof as a rule of holiness , but by the grace thereof as a principle of holiness , helping us to do what we are commanded . efficit fides quod lex jubet . lex imperat , fides impetrat , saith st. austin . the law onely commands , but faith obtains help to do what is commanded . the law was given to demonstrate our impotencie , but grace was given to heal and to remove it . again , here offereth it self to our view the admirable contexture of justice and mercy , the unspeakable contrivance of redemption and salvation by the gospel . there seemeth to be a kinde of conflict between the attributes of god , as st. bernard hath observed ; iustice and truth resolved to punish sin , moray and grace resolved to save sinners . no created wisdom could have found out a way to effect this , so to sever the sin from the sinner , that iustice might satisfie it self upon the one , and mercy magnifie it self upon the other . this could not be done , but by such a mediator and surety as might be both able and willing to suffer the wrath of god , and having so done , victoriously to rise up and triumph over hell and death . all this is sound in the lord iesus . in him man suffer'd , in him god conquered . his sufferings valid for satisfaction of justice , and impetration of favour , and by the infinite dignitie of his person , made applicable to the persons of all that should believe· grace given unto them , that they may believe and consent to their own salvation . and thus all parties are satisfied , and all willing· god satisfied by the obedience of his son , this is my beloved son , in whom i am well pleased . christ satisfied with the salvation of his body , he shall see the travel of his soul , and shall be satisfied . believers satisfied with their pardon and inheritance , when i awake , i shall be satisfied with thine image . god willing to pardon sinners , christ willing to redeem sinners , and sinners made willing by the spirit of the father and the son to enjoy the benefit of so great a redemption , and to obey the precepts of so holy a gospel . and thus mercy and truth are met together , righteoutness and peace have kissed each other . all the religions that ever were in the world could never shew so glorious a temperament of exquisite iustice , of most gratuitous mercy , of unsearchable wisdom , as is revealed in the gospel of jesus christ. 4. let us consider the necessity of the gospel , by the grace and righteousness whereof alone we are saved through faith in christ , eph. 2.8 . a thing may be necessary to an end , 1. by way of a temporary mutable sanction . so legal obedience was necessary unto life , by the first covenant made with adam , do this and live , rom. 10.5 . by which since the fall no man can be saved . 2. by way of a final perpetual decree never to be altered . such is the covenant of grace in the gospel , confirmed by an oath to shew the immutability thereof ; for christ offered one sacrifice for sin for ever , upon rejection whereof there remaineth no more sacrifice for sin . if ye believe not that i am he , ye shall dye in your sins , saith our saviour , ioh. 8.4 . again , one thing may be necessary to another two ways . 1. necessitate causae , as that which giveth it its being , and foundeth a right unto it . so the payment of a price is necessary to a purchase , and foundeth that right which the purchaser hath thereunto . 2. necessitate viae , without the which i cannot come to the possession of the thing purchased . for though the price procure me the property , yet i must go the way which will bring me unto it , before i can be personally possessed of it . the only cause of salvation is the free grace of god , and price of the bloud of christ , deriving a property thereunto upon us , as one by faith with the purchaser , by regeneration descending from him ; by adoption , joynt heirs with him . but we cannot come to the actual possession of that inheritance , without running that race of evangelical holiness , which is the way thereunto . from these things thus distinguished , we gather this conclusion , that although the gospel were not originally necessary unto blessedness by the law of primitive creation , another covenant having been made with adam in order unto life ; yet upon supposition of the fall of man , and of the unchangeable sanction of god , whereby the covenant of grace is made perpetual , so the gospel is indispensably necessary unto salvation , called in the scripture the gospel of salvation , the power of god unto salvation , the grace of god which bringeth salvation , yea , by the name of salvation it self . 1. the sacrifice of christ necessary , ad acquisitionem , to the purchasing of blessedness for us , called by the apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and by an hypallage , as some think , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a purchase of salvation , of glory , of redemption . the bloud of christ was both a price of ransome , whereby we were redeemed out of misery , ( he gave his life a ransome for many , matt. 20.28 . ) and a price of purchase of that eternal glory unto which , though it were his own , he could not ascend , so as to take possession thereof for us , which was one principal business of his ascension , i go to prepare a place for you , joh. 14.2 . until first he had suffered , as himself telleth us , ought not christ to have suffered these things , and to enter into his glory ? luk. 24.26 . for christ having a double right unto glory ; a natural right , as the son of god ; and a purchased right , as the saviour of the world ; reserveth the former unto himself , and bestoweth the latter upon the church . 2. the gracious acts of divine love in iustification and adoption necessary unto the ius ad rem , or deriving a title upon us . for sonship hath a right accompanying it : if sons , then heirs , gal 4.7 . the inheritance it self is sometimes called by the name of adoption , rom. 8.23 . gal. 4.5 . 3. faith and repentance , which two evangelical graces christ hath honoured in the business of salvation above others , because they are humbling graces , the one teaching us to judge and abhor our selves , the other to go out of our selves for righteousness ; these necessary ad statum , to that condition wherein we are capacitated to receive the conveyance of that inheritance , so purchased for us , and derived upon us . repent and be converted , that your sins may be blotted out , act· 3 . 19· he that believeth in him shall not perish , but have eternal life , joh· 3 15. 4. evangelical obedience necessary to the ius in re , to the actual possession of this inheritance , as the onely way which leads thereunto . for without holiness no man shall see the lord , heb. 12.14 . it is a gradus and an inchoation of glory . thus we see the absolute necessity of the gospel , wherein we finde christ meritoriously purchasing , god graciously conveying , repentance humbly disposing , faith comfortably receiving , and sincere obedience gradually conducting us unto eternal salvation . in the next place let us observe the all-sufficiency of the grace of the gospel unto the effecting of that blessedness whereunto it is so necessary . in sickness physick is necessary ; but when death comes , it is not sufficient to withstand it . but there is a plenipotency in evangelical grace to consummate our salvation for us . christ is able to save to the uttermost those that come to god by him , heb 7.25 . every thing which he did corporally for us , he will do the same spiritually by his grace in us . so that though we be yet imperfect in our selves , yet we are complete in him , col. 2.10 . and as there was a consummatum est pronounced upon his work on earth , whereby he wrought redemption for us , it is finished , joh. 19.30 . so there will be a consummatum est pronounced upon his work in heaven , whereby he applyeth redemption unto us , it is done , rev. 21.6 . he will perfect every good work which he begins , and be the finisher of what he is the author unto us . and this is a further demonstration of the excellencie of the gospel , that as it is an onely , so it is an all-sufficient means unto that blessedness which is therein tendred unto us . lastly , the excellency of the gospel will appear , if we consider the infinite value and pretiousness of the things therein concerned . 1. the preciousness of the subject by the grace thereof redeemed . it is true , by sin our bodies are become vile , and our souls cursed , and might both be justly made vessels of dishonour . but if we view them in their primitive integrity , made after the image of god ; in the grace and glory whereof they are capable ; in the immortal condition whereunto they are reserved ; in the honourable accompt which god hath of them , when he hath once formed them for himself , a people for his name , in whom he will be admired ; in these respects we may truely say that there is nothing which a man can give in exchange for his soul , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. the preciousness of the price whereby we were purchased , the bloud of god , as the apostle calls it , act. 20.28 . 3. the preciousness of the condition whereunto we are by the gospel called . to be justified from the guilt of innumerable sins . to have the peace of god which passeth understanding ; the joy of salvation , which is unspeakable and glorious ; the favour of god , which is better then life , shed abroad upon the soul. to have the sting of death pulled out , the fire of hell quenched , the worm of conscience killed , the sentence of the law cancell'd , and the kingdom of sin destroyed and demolished in us . to be adopted unto the dignity of the sons of god. to be partakers of the divine nature . to have the life and likeness of christ formed in us ▪ these are branches and veins of those unsearchable riches of christ , which in the gospel are set before us . lastly , the preciousness of the rewards which in the gospel are promised unto believers , infinitely surpassing those which any other religion maketh to the observers of it . they dreamt onely of such delights as their narrow mindes , darkned with sin , and contracted unto baser objects , could frame conceptions of to themselves . but the rewards of the gospel are of a more sublime and refined nature . such the endowments of the glorified body , which the apostle giveth us in four words , 1 cor. 15.42 , 44. 1. incorruption , nothing shall ever annoy or infest it , as here poverty , violence , sickness , death , and other evils do . 2. honour , siderial splendor and pulchritude , like that of christ in his transfiguration , or of moses coming down from the mount· for if wisdom here make the face to shine , eccles. 8.1 . as we read of st. stephen , that his face was as the face of an angel , act. 6.15 . how much more lustre will celestial glory bring upon it , when it shall be as the sun , and as the brightness of the firmament ? dan. 12.3 . 3. power and vigour to serve the glorified soul without any defect , infirmity or impediment whatsoever . 4. spirituality , no need of cloathing , nutrition , or any other animal provisions , it being perpetually supported and preserved by the spirit of glory· such the endowments of the soul filled with the reward of blessedness . a sure reward , prov. 11.18 . grounded upon immutable love , upon an unvaluable purchase , upon unquestionable promises , whereof we have in our selves the earnest , in our head the possession . a great reward , a crown , an heavenly kingdom , a kingdom of god , a weight of glory , psal. 19.11 . matt. 5.12 . 2 cor. 4.17 . a full reward , 2 joh. 5.8 . no desire unanswered , no faculty unreplenished , no sin , no sorrow , no labour , no tears unremoved . thou shalt make them drink of the river of thy pleasures , psal. 36.8 . the minde filled with as much light , the will with as much love , the soul with as much peace , as the whole capacity thereof is able to contain . faith hightned into vision , hope satisfied in possession , love compleated in fruition , peace consummated in immutable , inconcussible , and indeficient delectation . in these four things seem to consist the endowments of glorified souls , so far as we can here frame any judgement of the glory to come . 1. in a complete vision of god and christ. here we see but in part , in the book of the creatures , in the glass of the word . but then we shall see him as he is , face to face , we shall behold his face in righteousness , though not with a comprehensive vision ( how can a finite comprehend an infinite ? aliud est videre , aliud totum videndo comprehendere , saith saith st· austin , ) yet with a beatifical and replenishing vision , no desire of the minde unfilled , unsatisfied with the knowledge of god and christ. 2. in a complete possession of god and christ. here god is our god in a gracious covenant , in precious promises , in the first-fruits of the spirit , in the seeds of grace and peace , in comfortable provisions , in powerful providence , in continual protection , in spiritual ordinances . but all this while we are absent from the lord , in hope onely of things which we see not . the inheritance in our minority is reserved in heaven for us . but at last we shall be admitted into it . as our faith shall be changed into vision , so our hope into a possession of god. we shall not be in a waiting , expecting , longing , languishing posture , but in a plenary fruition of all the blessedness , which the covenant of grace did by faith entitle us unto . no faculty of the soul , not as full of god , as the sun of light , or the sea of water . 3. in a complete similitude and transformation into the image of christ. here our grace is mingled with corruption , the flesh lusting against the spirit . as we are similes per primitias spiritus , so we are dissimiles per reliquias vetustatis , as st. austin speaks . but in heaven we shall be wholly like unto him , for we shall see him as he is . as the image of the sun is formed in the glass on which it shines , so the glorified soul by seeing god hath the untainted image of his holiness and purity shed forth upon it . 4. in a complete delectation arising from the vision , possession , and similitude unto god ; in whose presence is fulness of joy , at whose right-hand are pleasures for evermore . earthly delights are apt to cloy , and produce a loathing . but in heaven the delights are full and perpetual . tota virtus amare quod videas , summa felicitas habere quod amas . for it cannot be that the highest and chiefest good should ever cause a fastidium , or satietie in the fruition of it , since it comprehendeth eminently in it the particular and divided perfections of all other desirable things . god himself being all in all unto us . unto all which we might add the excellency of the place where these glorious things are reserved for us , where christ hath prepared and furnished mansions for his own spouse . a building of god , an house not made with hands , wherein the lord will shew that glory to his church , which no other creatures ever saw or can see . add hereunto the excellency of the company there : patriarchs , prophets , apostles , martyrs , all saints and blessed angels ; the glorious presence of the lord jesus , the sight of whose glory is the glory of his church . lastly , the crown of all is the eternity of this glory· for the mercy of god is from everlasting to everlasting , to those that fear him . the gospel of christ , an everlasting gospel ; his priesthood unchangeable ; his kingdom , inconcussible ; his sacrifice for ever ; his redemption , eternal ; no moth , no rust , no seed of corruption within ; no thief , no violence , no cause of corruption without . so long as there is power in god to preserve us ; so long as there is mercy and truth in god to reward us ; so long as god is our father , and christ our head ; so long shall believers be blessed , and enjoy an inheritance incorruptible , undefiled , and that fadeth not away , reserved in the heavens for us . oh that any who know themselves to be mortal here , and immortal hereafter , should rake in the dunghil of the earth for content and comfort , and build their happiness upon loss and dung , upon vanity and vexation , who have such gloririous things as these to look after , and to secure unto themselves ! certainly no man liveth up to the dignity of man , who doth not regulate his conversation by the pure and holy laws of christianity . thus have i endeavoured to shew the excellencies of christ , and the unsearchable riches of his gospel , as the alone necessary and indispensable means unto all solid comfort in this life , and unto all true blessedness in another , in comparison whereof all other the noblest endowments are not onely loss but dung . all these things whereby i have proved the greatness of the gospel , are evident demonstrations of the excellencie of the knowledge of christ thereby , since the dignity of science is founded in the sublimity , majesty , & greatness of the subject known . so that i shall need add but one thing more , which is particular to the saving knowledge of christ , that it doth not discover onely him and his excellencies unto us , but doth convey them upon us , and give us a right and interest in them . and hereupon it is an enlivening knowledge ; i live by the faith of the son of god. he that believeth in me , saith our saviour , shall live though he were dead ; which is more then can be said of all the excellencies in the world , they all run like jordan into a dead sea , the grave devours them without hope of a resurrection . but our life in christ is an abiding , and an abounding life . it is an ennobling knowledge ; it giveth us a priviledge , dignity , and power to be called the sons of god. it is a justifying knowledge ; by his knowledge shall my righteous servant justifie many . it entitleth us to all the merits of the death and obedience of jesus christ. it is a sanctifying knowledge which purifieth the heart ; and worketh by love ; hereby we know that we know him , if we keep his commandments . lastly , it is a saving knowledge . this is eternal life , to know thee the onely true god , and whom thou hast sent jesus christ. i shall very briefly conclude with but three words of exhortation . 1. to my self and brethren to whom the dispensation of this glorious gospel is entrusted , that we would be ever mindful of our commission . ambassadors must keep strictly to the mandate of their princes , and never deviate from their instructions . our commission is to teach men to observe all things whatsoever christ hath commanded : to preach unto them the unsearchable riches of christ ; to take them off from all presumptuous sins , from all vain delights , from all carnal confidence , from all self-opinion of their own performances ; to set forth christ before them , as the desire of all nations ; to convince them of the all-sufficiency of his righteousness , and of the great duties of faith and obedience which they owe unto him as king of saints : not to preach our selves , our own fancies , passions , or interests , but so to preach christ jesus the lord , as becomes the excellencie of his person and offices , as becomes the majesty and awfulness of the doctrines of salvation . 2. to all in place of power and authority , that since christ to whom all power was given , did , and still doth put it forth for our salvation ; they also would be exhorted to exert their power for the honour and interest of christ and his gospel . by the light of their gracious examples , to render the beauties of holiness amiable unto others : for the lives of great men are a kinde of law to those that are under them . by their zeal , courage and justice , to put to shame the insolencies of any who by profaness and atheism either of tongue , pen , or life , dare offer any scorn or indignity to the lord , or to the gospel of glory . by their wisdom , and love to christ , to use all means for promoting the gospel of salvation , and removing out of the way whatsoever doth obstruct the powerful progress and prevalencie thereof amongst men . and here i cannot but with grief of heart once more bewail those doleful divisions which deface the beauty , and shake the stability of this once flourishing church . for as in the natural body solutio continui doth both pain & deform it ; so do breaches in the body of christ abate both the strength and comeliness of it ; & while we thus by our divisions lessen and weaken one another , we comfort and advantage a common adversary . do not all learned and sober protestants agree in the doctrine of the church of england , in the vitals & essentials of true religion , in the great foundations of faith , worship , and obedience ? have they not all one father , one head , one faith , one hope , one heavenly canaan , whither they profess to be all going ? why then should brethren fall out by the way ? why is not the health of the daughter of my people recovered ? i am no prophet to foretell future events . yet since the psalmist hath told me that where brethren dwell together in unity , there the lord commandeth a blessing , psal. 133. since he hath joyned the peace and prosperity of the church together , peace be within thy walls , and prosperity within thy palaces , psal. 122. since the apostle hath assured me , that if we be of one minde , and live in peace , the god of love and peace will be with us , 2 cor. 13.11 . i cannot but upon these grounds verily perswade my self , that if we would with a sincere eye , to the glory of god , the interest of the gospel , and the peace of the church , ( which things ought to be most dear unto us ) set our selves with a spirit of meekness and moderation to heal the breaches , and reconcile the differences which are amongst us , that so ( if possible ) we might be like the primitive christians , of one heart and one soul , the lord would say unto us as he did unto his people , when they laid the foundation of his temple , hag. 2.19 . from this day i will bless you . and if this would not effectually do it , that which i have last to say , i am sure would . which is , 3. to perswade all who profess the gospel to lead their lives agreeable thereunto , to hold the mystery of the faith in a pure conscience , and to express the lineaments ofchrist in their conversation . there is no precept more frequently inculcated in the writings of the apostles then this , therefore i shall give it you in their words , as having most of aw and authority in them . how shall we that are dead to sin , live any longer therein ? there is no condemnation to them which are in christ iesus , who walk not after the flesh , but after the spirit . if any man be in christ , he is a new creature . walk worthy of the vocation wherewith ye are called ; put off the old man , put on the new man , if ye have heardchrist , and been taught by him , as the truth is in jesus . as ye have received christ iesus the lord , so walk ye in him . he that saith he abideth in him , ought himself to walk even as he walked . let your conversation be as becometh the gospel of christ. adorn the doctrine of god our saviour in all things . shew forth the vertues of him who calleth you out of darkness into his marvelous light . let every one that nameth the name of christ depart from iniquity . having these promises , let us cleanse our selves from all filthiness of the flesh and spirit , perfecting holiness in the fear of god. since we call god father , let us pass the time of our sojourning here in fear . for this end christ was manifested , that he might destroy the works of the devil . o let us not be like gadarens , to send christ away , because he comes to drown our swine , to destroy our lusts ; let us not let go our saviour to hold fast our sins , nor prefer the momentary , stinging , and perishing contents of the world , before the joys of salvation here , and the enjoyments of it for ever hereafter : let us with fear and trembling consider , that it will be at the last day more tolerable for sodom , then for wicked christians , whose judgement will be so much the heavier , by how much the more glorious mercies have been revealed unto them , and despised by them . the wise man telleth us , that the righteous is more excellent then his neighbour , as walking by a more excellent rule , and designing a more excellent end. o let us shew the excellencie of our religion by the excellencie of our conversation , and shine as celestial luminaries in the midst of a crooked and perverse generation . and as many as walk according unto this rule , peace be on them , and mercy , and upon the israel of god. now the god of peace who brought again from the dead the lord jesus , the great shepherd of the sheep , through the bloud of the everlasting covenant , make you perfect in every good work to do his will , working in you that which is pleasing in his sight through jesus christ , to whom be glory for ever and ever . amen . finis . notes, typically marginal, from the original text notes for div a57159-e110 a mat. 1● . 45 , 46. b col. 3.3 . a eph. 3.8 . vid. aug. contra 2. ep. pelag. lib. 3. c. 7. de grat. & lib. arbit . c. 12. b phil. 3 9. c gal. 1.11 . d 2 cor. 11. phil. 3.5 . * vid. nicet . choniat . thesaur . orthodox , l. 1. c. 40. baron . apparat. sect. 8 , 9 , 10. drus. de 3 sectis iudaeor . l. 2. ad voces n t. p. 131. scultet . exercit . evang. l. 1. c. 24 , 25 , 26. ●amero . t● . 3. in matt. 20.3 . buxtorf . lexic . rab. p. 1851. e act. 26. f act. 22.3 . g phil. 3 6. h rom. 7 9. aug. cont. 2 ep. pelag. l. 1. c 9. i phil. 3. a gal. 1.14 . b isa. 64.6 . b vide bernard serm. 1. in festo omnium sanct. de verbis isaiae ser. 5. in dedicat . eccles. ser. 5. * praesume non de operatione tua , sed de gratia christi . ambros. de sacram. l. 5. c. 4. quicquid est circa te vel in te unde p●ssis praesumere , abjice à te , & tota praesumptio tua deus sit . aug. in psal. 85. nihil tuis meritis attribuas , nivil de te praesumas , in virtute tua nihil ponas , in viribus tuis non confidas , in tua audacia fiduciam non habeas . omnia divino dono , & divinae gratiae adscribe — confidentia tua semper sit in christo. bernard de modo bene vivendi serm. 3. c gal. 6.14 . a 1 tim. 1.11 b 2 cor. 3 9. c act. 5.20 . d joh. 6.63 . e eph. 1.13 . f rom. 11.12 . g 2 cor. 4.7 1 tim. 3.16 . h matt. 16.2 prov. 10.2 . vid. aug. de civit. dei , lib. 14. c. 10 , 11. de corrept . & grat . c. 11. damasc. l. 2. c. 12. a eccles. 7.2 . b matt. 6.12 . c rom. 7.2 . gemit us sanctorum contra carnales concupiscentias dimicantium . aug. cont . julian pelag. l. 6. c. 23. a rom. 3.24 5 , 15-17 . eph. 1.6 , 7 , 2.5 , 8. a eph. 1.21 . phil. 2.9 , 10 1 pet. 3.22 . heb. 1 4.8 . col. 1.15 , 18. b joh. 17.24 c 2 thes 1.10 . d 1 joh. 3.2 . e rev. 3.21 . f rom. 8.17 ‖ aocepit gratiam qua non posset peccare si peccare nollet , nondum tamen tantam acceperat gratiam qua n●c peccare vellet . fulgent . de incarnat . & gra. christi , cap. 12. tale erat adjutorium in quo permaneret si vellet , non quo fieret ut vellet . aug. de corrept . & grat . c. 11. † trahitur miris modis ut velit ab illo , qui novit intus in ipsis hominum cordibus operari , non ut homines , quod fieri non potest , ●olentes credant , sed ut volentes ex nolentibus fiant . aug. con● . 2. ep. pe●ag . l. 1. c. 19. certum est nos velle cum volumus , sed ille facit ut velimus , &c. de grat . & lib. arbit . c. 16.17 . vid. de dono perseverant . 22.23 . — de grat . christi , c. 24.25 , 26. euchirid . ad laurent . c. 32. ep. 107 & 143. ad simplician . l. 1. qu. 2. vid. concil . arausican . 2. cap. 4 , 6 , 7 , 9 , 20 , 23. pet diacon . de incarnat . christi , c. 6.8 . fulgent . de incarnat . & grat . christi , c. 17.18 , 19 , 20 , 24 , 29 , 30. bernard de grat . & lib. arbit . & de modo bene vivendi , ser. 3. a cap. 11.12 . b heb. 7.22.8.6.9.23.10 , 34. c 2 cor. 3.9 , 7. a gal 3.13 . luk. 24.47 . ‖ vid. aug. de grat . christi , l. 1. c. 8. de spiritu & lit . c. 8.10 . b heb. 13.10 rev. 8 3. a rom. 5.5 . a aug. de grat . christi , l. 1. c. 13. de nat . & grat . c. 57. lex jubere tantum potest , non adjuvare , de pec . meritis & remiss . l. 1. c. 11. & l. 2. c. 17. lex jubere n●vit , cui succumbit infirmitas , gratia juvare qua infunditur charitas . — in ipsa intus voluntate peccat , qui non voluntate sed timore non peccat . cont . 2. ep. pelag. l. 1. c. 8.9 . non fit in corde quod fieri videtur in opere , quando mallet homo non facere , si posset impunè . ergo benedictio dulcedinis est gratiae dei qua fit in nobis ut nos delectet — quod praecepit nobis . ibid. lib. 2. c. 9. & l. 3. c. 7. de spiritu & lit . c. 8 , 9 , 12 , 32. quod operum lex minando imperat . hoc fidei lex credendo impetrat . ib. c. 1.3 . lex data est ut gratia quaereretur , gratia data est ut lex imple●etur , ib. c. 19. ep. 95. & 200. de nat . & grat . c. 15 , 16. de bono viduitat . c. 17 18. b 7.22 . d rom. 7.8 d aug. de spir . & lit . c. 4. contra 2 ep. pelag. l. 3. c. 2. a 1 cor. 10.4 . a in veteri testamento est occultatio novi , in novo est manifestatio veteris . aug. de catechizand . rud . c. 4. de civit. dei , l. 16.1 , 26. fides eadem nostra & illorum — sacramenta pro temporum aiversitate diversa , ad unitatem tamen ejusdem fidei concordissimè recurrentia , ep. 157. justin martyr , l. quaest . q. 110. leo ser. in nativ . dom. c. 3.4 . b aug. ep. 120. c. 2. in psal. 73. cont . 2 ep. pelag. l. 3. c. 4. dr. field of the church , l. 1. c. 5. a matt. 11.30 . omnia quippe fiunt facilia charitate . aug. de nat . & grat . c. 69. b heb. 7.18 . a tertul. cont . marcion , l. 3. c· 16. b heb. 7.24 . c joh 1.17 . a vid. greg. nyssen . homil . 8. in cantic . b absit ut sit in aliquo vera virtus , nisi fuerit justus — absit autem ut justus vere sit , nisi vivat ex fide . aug. con . 2 ep. pelag. l. 4. c. 3. a mark 4.11 . 1. cor. 4.1 . eph. 3.4.6 19. col. 4 ▪ 3· 1 tim. 3 9 , 16. 1 cor. 2.7 , 10. a chrysost. in rom 11 25. casaub. exercit . in baron . 16. n. 43. abbot de verit . grat . christi , p. 46. aug. ep. 89.95 . cont . 2 ep. pelag. l. 3. c. 7. de grat . & lib. arbit . c. 14.16 , 17. prosper . cont . collatorem , c. 3. ser. 1. in annuntiat . b. mariae . joh. 13.31 , 32. matt. 12.18.17.5 . 2 pet. 1.17 . isa. 53 11. psal. 17.15.32.1 , 2. psal. 85.10 . heb. 6.18 . heb. 10 12.26 . act. 15.11 . eph. 2.5 . 1 cor. 6.20 . 1 pet. 1.18 , 19. gal. 3.26 , 28. 1 cor. 6.17 . joh. 1.12 , 13. 1 cor. 15.49 rom. 8.17 . eph. 1.13 . rom. 1.16 . tit. 2.11 . act. 28.28 . heb. 2.3 . 1 thess. 5.9 . 2 thess. 2.14 . eph. 1.14 . 1 tim. 2.6 . eph. 1.11 . non ante rex gloriae à coelestibus salutatus est quam rex iudaeorum proscriptus in crucem . tertul. de coron . mil. c. 14. dan. 9·7 , 9. job 42.6 . ezek. 20.43 . phil. 3.9 . phil. 1.6 . heb. 12.2 . phil. 3.21 . gal. 3.10 . isai. 43.4 , 21 psal. 4.3 . act. 15.14 ▪ 2 thess. 1.10 . matt. 16.26 . phil. 4.7 . 1 pet. 1 8. psal. 30.5.63.3 . 1 cor. 15.55 , 57. gal. 3.13 . eph. 1.5 . 2 pet. 1.4 . heb. 3 14. gal. 2.20 . rom. 8.29 . 2 cor. 3.13 . matt. 17.2 . exod. 34.30 phil. 3.21 . matt. 13.43 . chrystom . in gen. homil . 14. caro sine mole & pondere , agilis mobilis , nullis clausa obstaculis , visu & aditu penetrans omnia & attingens , quocunque voluerit sine impediment● discurrens , &c. cyprian de resurrec . aug. enchirid. c. 91. ep. 46. de civit. dei , l. 13. c. 20 , 22 , 23. & l. 22. c. 19 , 20 , 21. chrysost. ser. 6. in heb. ethic. & to . 6. ad theodor. lapsum , p. 70 , 71. edit . savil. quemadmodum nobis arrhabonem spiritu● reliquit , ita à nobis arrhabonem carnis accepit , & vexit in calum pignus totius summa quand●que redigenda . securae estote caro & sanguis , usurpastis & coelum & regnum dei in christo. tertul. de resurrect . c. 51. matt. 5.8 . 1 cor. 13.12 1 joh. 3.2 . psal. 17.15 . rev. 22.4 . ep. 112. cap. 9. 2 cor. 5.6 . rom. 8 24 , 25. gal. 4.1 . 1 pet. 1.4 . matt. 26 41. gal. 5.17 . aug. de pec . mer. & remiss . l. 2. c. 8. hic . praeceptum est ut non peccemus , ibi praemium n●n posse peccare . aug. con. 2 ep. pelag. l 3 c. 7. 1 joh. 3.2 . eph. 5.27 . psal. 16.11.26.8 . matt. 25.4 . aug. de gen. ad lit . l. 12. c. 26. quantum se amantium sensibus inf●ndit largius , tanto eos sui capaci●res efficit , satietatem faciens , sed sine fastidio . — qui desiderat semper amat desid●rare , qui amat semper desiderat amare . bernard . soliloq . 7. 1 pet. 1.4 . joh. 14.2 . 2 cor. 5.1 . heb. 12.22 , 23. joh. 17.24 . 1 thess. 4.17 . psal. 103 12 rev. 14.6 . heb. 7.24 . heb. 12.28 . heb. 10.12 . heb. 9.12 . matt. 6.20 . rom. 1.17 . gal. 2.20 . joh. 11.24 . 1 joh. 2.17.3.15 . joh. 10.10 . joh. 1.12 . 1 joh. 3.1 . isai. 43 4. isa. 53.11 . act. 15 ▪ 9. gal. 5.6 . 1 joh. 2.3 , 4. 2 pet. 1.3 . tanto quis operatur , quanto deum noverat ; & tantum se nosse deum judicat , quantum pro deo bonum operatur . greg. in ezek. hom . 22. joh. 17.3 . matt. 28.21 eph. 3.8 . hag. 2.7 . 2 cor. 4.5 . eph. 4.1.21 , 24. col. 2 6. 1 joh. 2.6 . phil. 1.27 . tit. 2.10 . 1 pet. 2.9 . 2 tim. 2.19 1 pet. 1.14 , 17. 1 joh. 3.8 . luk. 8 37. prov. 12.26 psal. 16.3 . phil. 2.15 . gal. 6.16 . heb. 13.20 , 21. the comfort and crown of great actions. in a sermon preached, decemb. 4. 1657. before the honorable east-india company. by edward reynolds, d.d. reynolds, edward, 1599-1676. this text is an enriched version of the tcp digital transcription a91736 of text r207682 in the english short title catalog (thomason e934_4*). 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. 65 kb of xml-encoded text transcribed from 18 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a91736 wing r1242 thomason e934_4* estc r207682 99866720 99866720 119004 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. a91736) transcribed from: (early english books online ; image set 119004) images scanned from microfilm: (thomason tracts ; 140:e934[4*]) the comfort and crown of great actions. in a sermon preached, decemb. 4. 1657. before the honorable east-india company. by edward reynolds, d.d. reynolds, edward, 1599-1676. [4], 31, [1] p. printed by tho. newcomb, for george thomason at the rose and crown in st pauls church-yard, london : 1658. running title reads: the crown of great actions. annotation on thomason copy: "jan". reproduction of the original in the british library. eng sermons, english -17th century. christian life -biblical teaching -early works to 1800. a91736 r207682 (thomason e934_4*). civilwar no the comfort and crown of great actions.: in a sermon preached, decemb. 4. 1657. before the honorable east-india company. by edward reynolds reynolds, edward 1658 10700 6 40 0 0 0 0 43 d the rate of 43 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2007-04 tcp assigned for keying and markup 2007-05 apex covantage keyed and coded from proquest page images 2008-04 elspeth healey sampled and proofread 2008-04 elspeth healey text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion the comfort and crown of great actions . in a sermon preached , decemb. 4. 1657. before the honorable east-india company . by edward reynolds , d. d. london : printed by tho. newcomb , for george thomason at the rose and crown in st pauls church-yard . 1658. to the honorable the governor and committee of the east-india company . right honorable , in the first entrance upon great actions , it hath been the use of good men to begin at the sanctury , and there to seek of the lord a right way , as knowing that whatever be the services of men , yet the success and blessing must be from god alone . a course which honorable persons amongst the heathen have sometimes used , as scipio , in consultations of state , went first to the capitole , and then to the senate . you were pleased in the great work which you have undertaken , thus to do , and what businesses you are to prosecute by the concurrent counsels and services of men , to commend first to the favor and blessing of god . wherein having used my poor service , you were pleased so far to accept of it , as to desire to have it made more publick . hereunto i was the more easily perswaded , that the great and good example of nehemiah might be still before your eyes , both to direct you in your honorable undertakings , and to comfort you in your imitation thereof . the lord be pleased so to remember you for good , as by his counsel to direct , and by his blessing to reward whatever you go about in comformity to his will , and in pursuance of his glory . to his most gracious protection i commend your persons and enterprises , and am your faithful servant in the work of the lord , ed. reynolds . the crovvn of great actions . nehe. 13. 31. remember me , o my god , for good . though all saints have all the members of the new man , and all the graces of christ fashioned in them ( for there are no monsters in his body , ) john 1. 16. yet as in the natural body , some excel in sight , or hearing , or swiftness , or strength , or beauty ; so in the minde , one excelleth in one grace , another in another , according as the spirit is pleased diversly to distribute his gifts unto men . 1 cor. 12. 11. ephes. 4. 7. abraham is renowned for faith , isaac for meditation , jacob for plainness , joseph for chastity , job for patience , solomon for wisdom , moses for meekness , phineas for zeal , david for devotion , mary for love , nathaniel for singleness ; and as some are more eminent then others in special graces , so likewise in special services . joshuah for a warrior , hushai for a counsellor , solomon for a governor , paul for a preacher , and in this book nehemiah for a wise and a valiant manager of great and honorable actions . i would send a worldling to read ecclesiastes , to learn the vanity of the creature ; a lover of christ , to solomons canticles ; a devout person , to david psalms ; an afflicted person , to jobs temptations ; a preacher , to timothy and titus ; a backslider in faith , to the hebrews ; a moralist , to the proverbs ; a justitiary and legalist , to the romans and galatians ; a libertine , to james , peter , and jude ; a soldier , to joshua and judges ; a man that would study gods providence , to esther ; and those who go about great undertakings , to the reading of this book of nehemiah . there are many things which such men may observe in him for their special direction . and because he desires god to remember them , i shall not look upon it as a departing from my text , if we , upon this solemn occasion , do a little remember them likewise , and consider of what use they may be unto you . 1. observe his care of forein and remote intelligence and correspondence ; when he was in shushan , he made enquiry of the state of his brethren in jerusalem , chap. 1. 1 , 2 , 3. you that undertake great actions , must be specially careful to have accurate and distinct intelligence . you have no elishahs amongst you to save you that labor , 2 kings 6. 12. and therefore as the historian said of princes , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , you had need have many eyes and many ears in many parts of the world , to see and hear by them , what you cannot be your selves . abrahams intelligence recovered lot , gen. 14. 14 , 16. rebecca her intelligence saved jacob , gen. 27. 42. the intelligence which the spies brought , animated israel , josh. 2. 23 , 24. abigails intelligence saved nabal , 1 sam. 25. 14. hushai's intelligence preserved david , 2 sam. 17. 15 , 22. many a man by speedy intelligence is enriched , is delivered : it was the way whereby joshua overcame the kings of canaan , josh. 10. 9. by coming suddenly upon them , before they could have intelligence of it ; and in like manner , abimelech discomfited gaal by the benefit of secret intelligence , judg. 9. 30 , 31 , &c. 2. his extraordinary love , zeal , and tender-heartedness towards his country , and the honor thereof ; and his zealous prayer unto god night and day for it , chap. 1. 4 , 6. men of great and remote employments , should be very careful by their vigilancy , to prevent any reproach and injury against the land of their nativity , and to manage all their dealings with such honor and integrity , as that the very nation which brought them forth , may have renown in the remotest parts of the world . deut. 4. 6. keep the statutes and judgments which the lord commanded , saith moses , and do them ; for this is your wisdom , and your understanding in the sight of the nations , which shall hear all these statutes , and say , surely this great nation is a wise and understanding people . 3. his not being contented with his own honor and greatness , who was in so near attendance upon the greatest prince on the earth , and was sure enough to live in plenty and prosperity himself , though his brethren were in affliction . but his improving that interest for the service of community , and the particular comfort of gods people . men of great and publick undertakings , should not look onely after narrow and domestical interests , but should make use of their own greatness , power , wealth , prevalency with potent persons , to do real offices of love and service to the poor church of god . esther might possibly have lived in splendor and royal majesty , though her people had been destroyed ; but she chuseth rather the danger of perishing , then to neglect their salvation . if i perish , i perish , esth. 4. 16. and so moses chose rather affliction with the people of god , then to be called the son of pharaohs daughter , heb. 11. 24 , 25. nature hath implanted even in senseless and inanimate creatures , such a love of community , as makes them forget their own proper motions , to preserve the whole from violence or reproach . how much more should we lay to heart publick evils , even then when our own condition may seem prosperous ? 4. his prudent vigilancy in viewing the state of the city secretly , and then imparting his commission to his brethren , chap. 2. 12 , 18. in great works , personal prudence and joynt communication , are singularly necessary for the happy management of them : for in the multitude of counsellors is safety , prov. 11. 14. 5. his pious courage animating his brethren , bearing up himself against envious aspersions of the enemy , and drawing in his brethren into an unanimous society in great and honorable works ; and all upon grounds of faith , giving assurance of divine help , chap. 2. 17. 18 , 20. & 3. per totum . & 4. 1 , 5 , 14. faith is a foundation of courage , ( no grace so valiant as that , heb. 11. 33 , 34. 1 joh. 5. 4. ) and courage a foundation of constancy , 2 tim. 4. 17 , 18. and therefore faith and fortitude are necessary graces for those who will go with resolution through great and difficult undertakings . and therein a special wisdom to work all in a sweet and amicable concurrence , to draw one way , and to joyn with special accord , hearts and hands in the same work ; for differences and divisions will unjoynt the frame of great actions , and as a breach in a wall , will minister unto adversaries an occasion of advantage . 6. his wise discovery of adverse counsels and preparations , chap. 4. 8 , 9 , 15. there never was any great enterprise without special opposition . zorobabel met with mountainous obstructions in the great work which he went about . zach. 4. 7. ( onely these obstructions are more secret and invisible then mountains ; ) and therefore men that engage in great works , must ever have their eyes running to and fro to discover dangers , that they may prevent them , prov. 22. 3. 7. his special care upon all emergent occasions , to call the people together for new and further counsels , chap. 4. 19 , 20. great businesses being full of variety of incidental and circumstantial contingencies , will frequently call for further resolutions and renewed consultations , will like great vessels many times spring a leak , and require immediate application of remedies . and therefore it is a part of necessary wisdom , as in great cities , so in great actions , to have physitians always within call , who may timely advise upon all needful expedients for safety , judg. 19. 30. 8. his indefatigable labor night and day , being not onely a commander , but an example of unwearied patience to all the people , verse 22 , 23. and all great actions will require this part of self-denial . a man either of sensual or sluggish principles , is very unfit for the management of any arduous and weighty affairs . it was a great business , but one would think a sad one , for a man to sacrifice his beloved son , and yet abraham rose up early to go about it , gen. 22. 3. 9. his compassionate zeal mixed with wisdom , impartiality , and self-denial , for the poor which were oppressed , rebuking the oppressors , and forbearing his own just allowances , and preventing the injuries of servants and officers , chap. 5. 14 , 15. in great employments which pass through many mens hands , it is neither impossible nor improbable , for innocency many times to suffer , and much wrong to be done , and that reductivè , even by good men themselves , if their ears be too much open to misrepresentations ; as we see it was in the case of ziba and mephibosheth , 2 sam. 16. 1 , 4. unless much care , wisdom , and courage be used , to require all officers to do the things belonging unto them , with justice and expedition . and here give me leave to commend unto you the care of your poor brethren ; a duty which apostles themselves have put one another in minde of , gal. 2. 10. you cannot be without many objects of that kinde , even amongst those who serve you in these expeditions ; sick mariners , desolate widows , poor children : it would be a work of a sweet savor to god , to have a steady stock going for the advantage of these , as well as of the merchants . their prayers may be wind in your sails , and bring down a blessing on all your undertakings . 10. his bounty to the work , he bought no land , but spent himself upon the service , and upon hospitality to the people , chap. 5. 16 , 17 , 18. covetousness is not onely a bar and obstruction to all honorable undertakings , but doth miserably corrupt and spoil them by a self-seeking management , when men drive on and interweave domestical interests , under the specious pretence of publick good . and therefore all great works do require great and large hearts , for the promoting of them . it was a great work , the building of the sanctuary , and the lord gave greatness of heart to the people to contribute unto it , exod. 36. 5. it was a great work , the building of the temple , and god gave an immense largeness of heart to david and his princes in offering thereunto : for the sums offered , were so great as surpassed the treasures of any other princes which we read of , sardanapalus onely excepted ; as the learned breerwood , and sir walter raleigh have observed , 1 chro. 22. 14. & 29. 14. see isa. 60. 6 , 7. 11. his undiscouraged constancy , notwithstanding all the threats , slanders , letters , prophecies , misreports , and wicked artifices purposely used by the subtle enemies , to weaken and dishearten his resolutions , chap. 6. none are fit for great actions , who are not men of constant and undanted spirits , who cannot go through evil report as well as good , whom the integrity of their own consciences cannot bear up above the reproaches of enemies , 1 cor. 4. 3. 2 cor. 6. 8 , 9 , 10. 12. his wise and pious care to communicate part of the charge unto faithful coadjutors , whom he advanced , not barely for their relation unto him , but for their fidelity to the service , chap. 7. 2 , 3. since it is impossible for great actions to be managed without much concurrence , singular care is to be used that good and faithful men , by whose care , and prudence , and prayers , they may be promoted , be employed in the transaction of them ; that even near relations do not prevail with us , to entrust great works in the hands of weak or wicked men . consanguinity hath a strong byass even with good men . barnabas did earnestly contend to take mark along in his and pauls expedition to visit the churches , which paul opposed , acts 15. 37 , 38. the apostle doth implicitely give us the reason of it in another place , col. 4. 10. where he telleth us , that mark was sisters son to barnabas . 13. his singular zeal for the purity of the people of god , that they might be an holy seed ; and for the offices of gods house , that they might not be polluted , chap. 7. his care of the worship of god , preaching , praying , fasting , renewing covenant , restoring intermitted duties , chap. 8. 9 , 10. of the chambers of gods house , that they might not be defiled , chap. 13. 7 , 9. of the portions of the priests and levites , that they might not be detained , vers . 10 , 14. of the sabbath , that it might be duly sanctified , vers . 15 , 22. of the courses and services of the priests and levites , that they might be appointed , vers . 30 , 31. of the holy seed that that might not be by heathenish marriages corrupted , vers . 23 , 30. of the name of god , that that might be duly praised and glorified , chap. 12. by all which we learn , that the greater mens care is of the service and glory of god , the fitter instruments they are to do great works , and the more likely to prosper in the doing of them ; because , they that honor god , he will honor , 1 sam. 2. 30. so long as uzziah sought the lord , god made him to prosper , 2 chro. 26. 5. hezekiah trusted the lord , and clave to him , and the lord was with him , and blessed him whithersoever he went , 2 king. 18. 5 , 6 , 7. 2 chron. 31. 21. but when jehoshaphat joyned with ahaziah , who did very wickedly , the lord brake his ships , and disappointed his expedition , 2 chro. 20. 35 , 37. lastly , his special wisdom and care to heal the sinful breaches and divisions which were amongst the people , causing them to enter into a solemn promise , to make reparations of all injuries done unto their poor brethren , and to prevent the reproach of the heathen , chap. 5. 11 , 12 , 13. in great companies , and great businesses , it is hardly possible to carry things on in so smooth and regular a way , but that some differences of judgment may arise , and cause difficulties , breaches , and obstructions in the whole work ; and as our saviour saith of kingdoms , cities , houses ; so may we of companies and undertakings , that divisions will endanger their standing , matth. 12. 25. it is one of gods sore judgments , when he intendeth to shatter and disappoint enterprises , to send a spirit of division amongst those who are concerned in it , as he did between the men of shechem and abimelech , judg. 9. 23. and between the host of the midianites , judg. 7. 22. and of the ammonites , moabites , and edomites , 2 chron. 20. 22 , 23. and so he threatneth to do with the egyptians , isai. 19. 2. and with the armies of gog and magog , ezek. 38. 21. the like whereunto we read of in pausanias , and in dionysius halicarnasseus . in which case , wise and prudent men , as nehemiah here , will use their uttermost endeavors to heal breaches , to close up divisions , to prevent mistakes , to finde out expedients , wherein all may readily agree , for the preventing of those evils , which differences of judgment , if not timely cured , may be likely to produce . in which case , there is nothing more conducent then mutual mildeness , meekness , and condescension . so abraham healed the breach which was going to be made between a his family , and the family of lot his kinsman , gen. 13. 17 , 8. therefore rulers are called healers , isai. 3. 7. and so christ is described as a binder up , and a strengthner , ezek. 34. 16. and moses , the first ruler which god chose for his people , was the meekest man alive , numb. 12. 3. certainly meekness is a very great ornament , and a very great instrument of power . we may think that we shew our power by our stiffness and inflexibleness ; but it is a great evidence of power to be of an yeelding and a meek disposition . it shews , first , a great power which a man hath over his own spirit , which is a work of more power sometimes then the taking of a city , prov. 16. 32. secondly , it shews great humility , and self-denial , when as the apostle speaks , nothing is done through strife , or vain-glory , but in lowliness of minde , each esteemeth other better then themselves , phil. 2. 3. and do mutually submit unto one another in the fear of god , ephes. 5. 21. 1 pet. 5. 5. and in honor prefer one another , rom. 12. 10. the apostle made himself a servant to all , and studied to please all for their good , 1 cor. 9. 19 , 22. faciet sapiens , said seneca , & quae non probavit , ut ad majora transitum inveniat . a wise man will sometimes deny his own judgment , in order to a greater good . and it is an excellent direction of hilary , ex alienis utilitatibus placere , nec offendere ex propriis . to be ready to make it appear unto other men , that i am more desirous to please them upon the accompt of their profit , then to offend them upon the accompt of mine own . istae cogitationes deprimentes superbiam , & tenentes charitatem , faciunt onera fraterna invicem libentissimè sustineri , saith st. austin . thirdly , it imitates the example of christ , who did not look on his own things , but on the things of others , phil. 2. 4 , 5. and of the lord , whom moses besought by an argument drawn from his power to be patient and long-suffering unto his people , numb. 14. 17 , 18. we have seen in nehemiah , the things which he remembred to do ; and which having done them , he beseecheth god to remember . and though the words seem to have properly a retrospect onely to what had been done , yet because we finde nehemiah praying when he began these excellent works , chap. 1. 6 , 11. we shall therefore extend this prayer both ways ; both as an humble representation of his own sincerity before god , in what he had done ; and likewise as an humble imploring of being remembred by god , in what he should further do . for the former of these considerations , as the words have a retrospect to what he had already done , we shall consider them under a double notion ; first , as the comfort of this good man ; secondly , as his prayer . as his comfort , he reviewed and looked back upon those good works which god had enabled him to do , with much complacency and delight . and this the lord alloweth his servants to do : for though in some respect the apostle telleth us , that he forgat the things behinde , phil. 3. 13. as not esteeming his work finished , or his pace to be slackned upon his past acquirements , yet in regard of comfort , the same apostle doth once and again make mention of his former conscionable conversation , as matter of present rejoycing unto him , acts 24. 16. 2 cor. 1. 12. 1 thes. 2. 10. 2 tim. 4. 7 , 8. so did job , i have not concealed the words of the holy one , job 6. 10. the conscience of his true faith , worship , and constant obedience to the words of the holy one , made him assured of comfort in his death ; and so elswhere , chap. 23. 10 , 11 , 12. & chap. 31. so hezekiah , isai. 38. 3. yea , god is pleased to mention the good works of his servants for their comfort , job 1. 8. joh. 1. 47. acts 10. 4. revel. 2. 2. and he hath appointed officers on purpose to shew a man his uprightness , and thereupon to comfort him , job 33. 23 , 26. and hath given every man a conscience in his bosom , to report the consolations of the holy spirit , unto wel-doing , and to be a continual feast within him , prov. 15. 15. as {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , an habit of practical principles , so it bindes us ; as {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a knowledge of duty done , so it comforts us , 1 joh. 3. 20. qui facit praeceptum comparat paracletum . the reasons hereof are , 1. a godly life hath pardon of failings ; and this is matter of confidence , that as the husbandman looketh on his field of corn with joy , though he see many weeds amongst it , and chaff about it : so we may look with joy on an holy life , though many corruptions are mixed with it , because god doth not remember against us the iniquity of our holy things . pardon of sin is matter of joy , psal. 32. 1 , 2. acts 16. 34. and therefore mixture of sin cannot deprive of it ; the passover was a feast , though eaten with bitter herbs ; and a good conscience is a feast , though mingled with some corruptions . nothing spoiled the feast of a passover . but leaven ; and nothing spoils the feast of conscience , but hypocrisie . 2. a godly life is gods own work : it is not we , but the spirit of god which worketh in us , matth. 10. 20. 1 cor. 15. 10. phil. 4. 13. and as god reviewed his own works with special delight , so may we review gods works in us , with comfort ●nd delight : this the prophet lays as a foundation of peace , that god worketh our works for us , isai. 26. 12. 3. god hath commanded comfort , first or last , to wait upon a godly life , as a proper adjunct thereof , isai. 32. 17. psal. 119. 165. & 32. 12. rom. 14. 17. and it is a wrong to gods own appointment , when we have taken in godliness to shut out comfort . 4. a godly life honors god , john 15. 8. benefits men , tit. 3. 8. and therefore being not without fruit , it is not without a foundation of comfort . when a man can say , i have finished my course , served my generation , adorned the gospel , these and these are the better for me : i have not lived like an empty vine , as an unprofitable burden of the earth ; but gods end hath been my end , and his service my work ; this will cause the face to shine , and the heart to rejoyce . every man would willingly live and die comfortably ; no way so to do , but to lay up a foundation of comfort in an holy conversation . a wicked man would gladly forget himself , and run away from himself , hoc se quisque modo semper fugit . he cannot look backward or inward upon himself , without guilt and horror . it was therefore good counsel of an old rabbi , ne sis impius coram teipso . be not wicked in thine own sight , learn to reverence thy conscience . cor bonum bonus socius , no such good company as a good conscience ; a man may then dare to be acquainted with himself , as some men have written the history of their own lives . a leaper cares not much for a looking-glass , because he shall see by it nothing but his own deformity . a bankrupt cannot abide to cast up his accompts , because he shall finde himself so much worse then nothing . but he that hath led an holy life , is like a man which hath travelled over a beautiful valley , and being on the top of the hill , turneth about with delight to take a view of it again . but may a man so look back on a godly life , as to put confidence in the good work thereof ? for answer hereunto , we are to distinguish , 1. inter rationem condignitatis , & rationem ordinis : between the merit deserving a reward , which we deny ; and the order and consequence which god hath put between a good work and the reward , making this mercifully , but yet certainty to follow the other , psal. 19. 11. prov. 11. 18. 2. inter causam essendi & cognoscends : between the cause of confidence à priori , and the arguments whereby to know it a posteriori . our good works are not either the merits or cause of our confidence or comfort , but onely the free-grace of god , and perfect righteousness of christ bestowed upon us ; yet from a good conscience and an holy conversation , as from fruits and effects of divine love and grace , we may draw arguments of comfort : for in the fear of the lord is strong confidence , prov. 14. 26. 2. these words as they bear a retrospect unto nehemiah's former actions , are likewise considerable as a prayer , think upon me for good . and so good men that have done much service unto the church of god , should pray to be remembred by god in favor and mercy : and this prayer is 1. for acceptation both with god , and with his people . first , that the lord will be pleased to approve of our poor endeavors to serve him , and smell a savor of rest in our oblations , that he will let us know that he is well pleased with what we have done , that we may eat and drink with joy , when god accepteth of our works , as the wise man speaks , eccles. 9. 7. secondly , that the lord will make our works acceptable to his people , as it is said of david , that what soever he did , pleased all the people , 2 sam. 3. 36. and of mordecai , that he was accepted of the multitude of his brethren , esth. 10. 3. and so paul prayed , that his service towards jerusalem might be accepted of the saints , rom. 15. 31. 2. for condonation ; for since no good works of ours do bear proportion to the rigor and exactness of the law of god , but that all our righteousness is as a menstruous cloth , isai. 64. 6. omnis nostra humilis justitia , recta forsan , sed non pura , saith bernard : and since the lord appointed aaron as a type of christ , to bear the iniquity of the holy things of his people , exod. 28. 38. we must therefore confess with st. austin , that our righteousness here consisteth ▪ potius in remissione peccatorum quàm in perfectione virtutum . as therefore job professeth , if i say i am perfect , mine own mouth shall prove me perverse , job 9. 20. and david , enter not into judgment with thy servant , for in thy sight no flesh living shall be justified , psal. 143. 2. and paul , though i know nothing by self , yet am i not thereby justified , 1 cor. 4. 4. so this holy man nehemiah prays to be spared , as well as to be remembred , as knowing that the reward is of mercy , and not of debt . a it was a sweet and golden confession which bernard made , when he thought himself to be at the point of death : i confess , said he , i am not worthy , i have no merits of mine own to obtain heaven by : but my lord had a double right thereunto , an hereditary right as a son , a meritorious right as a sacrifice : he was contented with the one right himself , the other right he hath given unto me ; by the vertue of which gift i do rightfully lay claim unto it , and am not confounded . 3. for vindication against the misconstruction of perverse men . nehemiah had many and great adversaries , who raised false rumors upon him , and were likely to misrepresent all that he did , as the psalmist complained of his enemies , that they wrested his words , psal. 56. 5. so did the enemies of nehemiah put perverse constructions upon his worthy actions , nehe. 6. 6 , 14. and therefore he prays unto god to remember him , and to strengthen him ; to remember them , and to rebuke them , vers . 9 , 14. in great services we have all reason to minde these three things ; to beg of god pardon for our failings ; acceptance of our services ; vindication of our innocency , and rebuke of our adversaries . now because nehemiah , as a governor , had work still to do ; therefore we may allow this prayer a prospect forward in relation to actions which he was to do : and they serve for special instruction unto us , upon that accompt ; for besides that , the prayer as to these actions , may take in the three former particulars , of acceptance , pardon and vindication . there are three things more which may be comprised in it under that aspect : it is a prayer . 1. for counsel and direction , remember me to teach me . i have great and weighty businesses go through my hand and care ; i am subject to errors and mistakes ; one miscarriage of mine might open the mouthes of many to reproach me , might sadden the hearts of many who love and honor me , might be of dangerous consequence to all thy people ; remember me therefore to teach me , shew me the way wherein thou wouldst have me to go ; let not mine ignorance betray me to dishonor thee , or to inconvenience thy people . so david prayed , make thy way strait before my face , psal. 5. 8. cause me to know the way wherein i should walk , psal. 143. 8. so solomon , i am but a childe , i know not how to go out or come in : give me therefore an understanding heart , that i may discern between good and bad ; for who is able to judge this thy so great a people ? 1 king. 3. 8 , 9. the greater the actions are which we undertake , the greater need we have to implore wisdom for the direction of them ; even wisdom to plough and sowe is ascribed unto god , isai. 28. 24 , 29. how much more necessary is it in profound and abstruse actions to implore his guidance ? 2. for assistance ; for when we know what to do , we have weak hearts and weak hands , apt to be discouraged , apt to flag and hang down , except he be pleased to animate and strengthen them , and as he hath promised , that he will hold our hand that it may not miscarry , isai. 42. 6. we must all say as nehemiah did , strengthen thou our hands , chap. 6. 9. as jehoshaphat did , we have no might , we know not what to do , 2 chron. 20. 12. and therefore our eyes are upon god ; he it is that girdeth with strength , psal. 18. 39. it is not we that do any thing , but the grace of god which is with us , 1 cor. 15. 10. phil. 4. 12 , 13. isai. 26. 12. 3. for success ; for when we are taught , and when we are strengthned , yet still we must wait upon god for his blessing . we by his help may do our works , but he reserveth it to himself as his peculiar work to impart the blessing : we may draw the patent , but the prince onely can command the seal , and make it thereby valid and effectual , psal. 127. 1 , 2. paul and apollo can onely plant and water , but the increase is from god alone , 1 cor. 3. 6. the race is not to the swift , nor the battel to the strong , &c. but the power and providence of god over-ruleth all , eccles. 9. 11. and when he pleaseth , an handful of men shall discomfit a mighty host , as gideon did the midianites with three hundred men : and fewer then ten thousand grecians did vanquish an army of three hundred thousand persians , in the famous battel at marathon , as pausanias and valerius maximus give the numbers . now lastly , with relation unto all performances which he had , or should dispatch , so this prayer is a petition for that gracious reward which the lord is mercifully pleased to encourage his services by , in those great and difficult works whereunto he calleth them , whereby not his servants onely but his own son , have been animated to endure sufferings and to despise shame , heb. 11. 26. & 12. 2. for the expected promises do awaken our patience in the lords work , heb. 10. 36. 2 cor. 7. 1. the apostle pressed forward to the price , phil. 3. 14. fought his fight , finished his course , kept the faith , in pursuance of that crown of righteousness which was set before him , 2 tim. 4. 8. for in keeping the commandments , there is a great reward , psal. 19. 11. and this indeed is matter of comfort and encouragement unto us , that though the works which we are to do , are difficult , and we have withdrawing hearts , and weak hands , and fainting spirits , and potent enemies , and strong temptations , and having conflicted with all these , may haply lose our thanks with men , and possibly be rewarded with hatred and ill-will ; yet we work for a master who remembers all , who keeps an accompt of but a cup of cold water , which is given to him in any of his poor servants . if a raven feed his prophet ; if dogs lick the sres of lazarus ; if rotten rags draw jeremy from a dungeon ; if a broken potsherd stand job in any stead in his afflictions ; if a basket be a means to deliver paul , or stalks of flax to hide the spies of israel ; if the cover of a well do protect davids intelligencers , if spread garments and broken boughs contribute any thing towards the honor of christ , there shall be a record kept , and an honorable mention made of the services even of these inanimate creatures . o what a good lord do we serve , who keeps a book for our sighs , a bottle for our tears , a register for but two mites cast into his treasurie ? who keeps a record of gleaning of barley , dipping in vinegar , of a cake of meal , of a table , a stool , and a candlestick , and esteemeth himself a debtor for such poor things , as men scarce value for ordinary courtesies ? who would not put forth all his strength in the service of such a lord , who takes notice of the least that that can be done , who rendreth robes for rags , crowns for crums , turns our water into wine , gives a weight of glory for light afflictions , and eternal wages for a little momentary service ? now in that this good man doth as often as he makes this prayer , make mention of god as his god , remember me , o my god : we may from thence certainly infer , that by this consideration he had been greatly animated in his undertakings , by the which he was so much comforted in the review of them , and encouraged to pray for a merciful reward unto them . and this leadeth us unto three observations , which i shall but name . i. that a sound faith and particular interest in god as our god , is a special principle to quicken us in great and honorable undertakings . it set nehemiah at first to improve his relation unto the king of persia for the good of his people , and the city jerusalem , nehem. 1. 11. & 2. 4 , 8. and by the same argument he encouraged the people to valor and resolution , nehe. 4. 20. the church professeth , that in the name of their god they would set up their banners , psal. 20. 5. david went unarmed in the confidence of that name against goliah , because god was the god of the hosts of israel , 1 sam. 17. 45. in all their marches and motions in the wilderness , this was their comfort , that they had a god which went before them as their captain , who was able to scatter all their enemies , num. 10. 35 , 36. psal. 68. 7 , 8. in this confidence asa and jehoshaphat applied themselves to god as their god , and went on with courage and comfort against huge armies of enemies , 2 chron. 14. 11. & 20. 6 , 7 , 11 , 12. by this faith , gideon , barak , sampson , jephthah , david , subdued kingdoms , obtained promises , stopped the mouths of lions , quenched the violence of the fire , escaped the edge of the sword , out of weakness were made strong , waxed valiant in fight , &c. heb. 11. 32 , 34. 1. faith is an active and working grace ; remembring your work of faith , saith the apostle , 1 thes. 1. 3. it will not let men be idle or unfruitful , 2 pet. 1. 8. it knows what a back and strength it hath in the truth and power of god , through whom it can do all things , phil. 4. 13. and thereupon what it findeth to do , it doth with its might . 2. it is an heroical grace , as the philosopher saith of wisdom , that it is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the knowledge of the most honorable things ; so we may say of faith , that it undertaketh the most honorable things , eyeth great objects , pursueth great ends , looketh upon all things as possible , mark 9. 23. and therefore is not dismayed at any . what an heroical faith was that of joshuah , whereby he prevailed with god in prayer to stop the course of the sun and moon , while israel was avenged on their enemies ? josh. 10. 12. and though ordinary faith be not a faith of miracles , yet it hath a nobleness and a greatness in it , whereby it can in the assurance of its interest in god , set upon great actions which are conformable unto his will . 3. it is a valiant and victorious grace , is not afraid of men or devils when it hath made sure of god . it quencheth the fiery darts of satan ; it overcomes the world : one david having god for his god was not afraid of ten thousand of armies of men , psal. 3. 6. & 27. 3. by his god , he can run through a troop , and leap over a wall , and break a bow of steel , psal. 18. 29. nothing is invincible to faith , it can level mountains , zach. 4. 7. it can more then conquer greatest difficulties , rom. 8. 35 , 37. as one man by an engine may move bodies , which an hundred without it could not stir ; so by the engine of faith , things are many times effected , which to sense and reason do seem impossible . 4. it is a patient grace ; it is not discouraged with every obstacle , nor dismayed with every terriculament , nor wearied with every encounter ; but like box , or holly , and such other trees , retains its verdure in the winter , and holds out amidst all difficulties unto the end , knows how near the promised mercies are , and doth chearfully press forward towards them ; says with those in the prophet , isai. 25. 9. this is our god , we have waited for him , and he will save us . faith doth not suffer a man to draw back , but patiently to continue in well-doing , that he may after a little while receive the promises , heb. 10. 36 , 39. rom. 2. 7. 5. it is a praying grace , can in every exigent and distress call down invisible help from god : and none go with more vigor about any enterprise then they , who being backed with potent friends , and having free-access unto great treasures , are able in any extremity to obtain the concurrent counsels and succors of others , to further their designs . the apostle bids us by faith to ask wisdom of god , that thereby patience may go thorow and have her perfect work , jam. 1. 4 , 5 , 6. god hath honored faith and repentance , in the gospel , above other graces , because they have a peculiar vertue to carry us out of our selves in prayer unto god : and no graces do more promote great actions then self-denying graces , when men have ends and aids above themselves . carnal ends , domestical interests , and private affections , do usually obstruct noble undertakings ; because such men , as soon as storms arise , and difficulties shake them , forsake the proper and internal merits of the business , and hold or alter their resolutions , according as their own personal hopes or fears do dictate unto them . and therefore the best way to make strong and steady progress in any serious employment , is to have god for our god , that in every difficulty we may be able to have recourse unto him for counsel , wisdom , succor , support , and may be strong in the lord , and in the power of his might . ii. as faith is a special principle of action in great undertakings ; so it is a special ground of comfort in the reviewing of them , when we can say , in this action , though full of many difficulties , yet faith in god as my god , hath upheld me and carried me through it to the end : i have undertaken it not in mine own strength , nor in the confidence of mine own wisdom ; but in an holy fear , and comfortable dependance upon god ; i have aimed at his glory , and at publick interest ; i have not immixed nor interwoven in it , any carnal counsels , or sinful projects of mine own : i have labored to keep a good conscience in doing of mine own duty , and have cast my self upon his holy providence for the event : in this case the lord doth ordinarily return such an answer of peace to works that are done in the fear of his name , by the rule of his word , in the comfort of his promises , and with submission to his providence , as that one way or other , the heart shall be able to take comfort in it : for faith is a successful grace , and hath a promise of prospering . believe in the lord your god , so shall you be established ; beleeve his prophets , so shall you prosper , 2 chron. 20. 20. by faith , israel passed through the red sea , and saw the victory of their faith in the ruine of their proud enemies , exod. 14. 30 , 31. if the lord bless the undertaking it self , with a desired success , faith hath this comfort , that it is a blessing received from the hand of a father , an evidence of his love , an accession unto the gift of his son ▪ with whom he freely giveth all other things . it is the portion which god hath graciously given unto his servant ; and though the thing given be good it self , yet the favor and blessing of god which comes along with it , is much more excellent ; as the money in the mouth of the fish , or the pearl in the body of the oyster is more precious then that which was the vehiculum of it . and on the other hand , if the lord suffer not our labors to succeed , yet he is our god himself still , and all desireable good is eminently comprised in him , who is a god all-sufficient to those that walk before him , and are upright . though he answer me not in the particular , wherein i waited upon him , he ever answers secundum cardinem desiderii , in such a way as is better for me : though the issue be not secundum voluntatem , according to my will , yet it is ever ad utilitatem , according to my profit and good . paul had not the thing he expresly prayed for , to have the messenger of satan depart from him , but he had a sufficiency of grace to uphold him , which was much better . and as a merchant is not angry with his factor , though he send him not the commodities he wrote for , if he send him those which are ten times more beneficial ; no more is a believer displeased with the good providence of god , when he receives in answer to his labors and prayers , not what himself expected , but what god knew much better for him . iii. a special interest in god as our god , is a notable argument in prayer , for the obtaining of a gracious reward unto our sincere services ; for upon this ground doth this holy man thrice desire to be remembred of god : and upon this ground did our saviour teach his disciples to build all their petitions by calling god our father . it is the prayer of faith , the prayer of a righteous man that is effectual , jam. 5. 15 , 16. for the lord will not hear those that regard iniquity in their heart , their prayer is an abomination , psal. 66. 18. the lord is far from the wicked , but he heareth the prayer of the righteous , prov. 15. 29. it is true , he is pleased sometimes to take notice of the cries and prayers of nature , and to return some answer unto them , that even wicked men may know that it is not in vain even for them to seek the lord ; and therefore such as their prayers are , such returns he is pleased many times to make unto them . so god heard the voice of ishmael crying for water , and shewed hagar a well , gen. 21. 17 , 19. he took notice of the humiliation of ahab , and thereupon respited the judgment which he had threatned , 1 king. 21. 29. as abraham , though he gave the blessing and the inheritance unto isaac , yet he gave gifts to the rest of his children , gen. 25. 5 , 6. so the lord , though he reserve his great reward for the heirs of promise , yet he leaveth not himself without witness even amongst others , giving such benefits unto them as they tender services unto him ; they give none but outward services , desire none but outward benefits ; and according to the nature of their services and desires , the lord answereth them with meer outward good things . but the prayer of faith , pleading the great and precious promises of the new covenant , and calling upon god as a father by the spirit of his son shed abroad into the hearts of those who are heirs of promise , hath two great advantages above any other meer natural prayer . 1. it is sure to obtain pardon for what failings and miscarriages proceed from humane infirmity , the lord sparing his children , as a man spareth his own son that serveth him , mal. 3. 17. and christ bearing the iniquity of our holy things . 2. it is sure to obtain spiritual rewards for those holy and sincere performances , which proceed from the grace and assistance of the spirit of christ ; the lord being pleased , first , by his grace to work all our works for us , isai. 26. 12. and then by a second grace to reward them , and to crown his own mercies in us . for verily there is a reward for the righteous , psal. 58. 11. matth. 10. 41. and thus we receive grace for grace ; the grace of remuneration for the grace of obedience ; the grace of god enabling us to work , and the grace of god rewarding us for working : for though it be the work which is rewarded , yet the reward is not of mans work , but of gods grace , rom. 4. 4. & 11. 6. both these graces did this holy nehemiah beg , in the confidence of his interest in god as his god . remember me , o my god , concerning this also , and spare me , according to the greatness of thy meroy , nehe. 13. 22. remember me to spare me for my sinful infirmities ; remember me to reward me for my sincere performances ; and both these onely upon the accompt of thy great mercy . nothing but great mercy passeth by many sins ; nothing but great mercy rewardeth weak services . i have done with the words , and have from all but a word more to say unto you . what the nature of that great undertaking is , which god hath thus graciously moved your hearts to begin at the doors of his sanctuary , and to consecrate your selves unto , by inquiring of him , and seeking of him a right way , is much better known to you then to me , who have little inspection into such things : but being a very weighty business , and possibly full of variety and difficulty , and all men being subject to errors and mistakes , to impotency and infirmity , to sinful failings and defects , to difference of judgments , and divided affections , and all humane actions being obnoxious to misconstructions and various miscarriages : and god having reserved events and successes in his proper power , it is therefore your duty in all your addresses unto action , to make your first applications unto god , that he would lead you by his spirit , and cause you to make his word your counsellors ; that he would work all your works for you , and shine upon your counsels and undertakings by his special blessing ; that he would preserve you from all mistakes and misunderstandings , and pour out upon you a spirit of unity and agreement ; that he would forgive all your failings , and teach you to approve your hearts and consciences unto him in well-doing ; that your labors may so be conversant about treasures here below , as that your hearts and affections may be upon things above ; and you may with such sincerity , courage , zeal , and holy affections , go through the duties of your places and callings here , as that you may be able to look backward with comfort upon a fruitful life , and forward with faith and hope upon a glorious reward , and conclude your lives and your labors , as nehemiah doth his book , with a remember me , o my god , for good . and we should all learn so to lead our lives , with such an eye to gods word and rule , to his glory and honor , to the service of his church , and our generation ; to be so diligent , careful , prudent , sincere , trusty , faithful , in every service which lieth upon us , as that when we come to die , and give up our accompts to him , we may be able to say , lord , i have been faithful in that little service wherein thou hast employed me , let me now enter into my masters joy : i have remembred thy name , to glorifie thee : i have remembred thy people , to serve them : i have remembred thy house , and the offices thereof : i have remembred the widow , the fatherless , the poor and helpless , to provide for them : i have remembred every trust imposed upon me , and have not by any wilful indiligence , imprudence , or unfaithfulness betrayed it , but have labored to adorn my general calling by sincerity and fidelity in my particular calling : and now , be thou graciously pleased to remember me for good , and to spare me according to the multitude of thy mercies . finis . notes, typically marginal, from the original text notes for div a91736e-570 zenophon . cyropaed . budaeus de asse . lib. 4. breerwood de nummis . pag. 16. raleigh . lib. 2. cap. 17. sect. 9 {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . marc. antonin . lib. 6. sect. 2. vid. lib. 10. sect. 11. vid. baron . an. 45. sect. 42. romanos magnos feceruni domi industria , for is justum imperium , animus in consulendo liber , neque libidini neque delicto obnoxius . vid. aug. de civit. dei . lib. 5. c. 12. & 15. pausan. lib. 10. pag. 654. gr. lat. dionys hal. antiquit. lib. 7. p. 419. a vid. exemplum chaeracratis & chaeraphontis apud xenophont . lib. 2. memorabil . pag 744 , 746. edit. paris . 1625. vid , chrysost. in psal. 131. 1. latius regnes avidum domando spiritum , quàm si lybiam remotis gadibus jungas , & uterque polus serviat uni . horat. vid. philip . camerar. hor. subcisiv . part . 3. c. 26. lactant. lib. 3. c. 15. hilar. in psal. 54. august . 83. quaest. qu. 71. omnia mundata facta deputantur quando quicquid non fit , ignoscitur . aug. ille facit ut saciamus . aug. ep. 105. lucretius . de verbis isaiae , serm. 5. aug. de civit. dei , lib. 19. cap. 27. et — contra cresconin . gram. lib. 3. c. 80. chap. 13. 22. a affuit satan improbis ●um accusationibus pulsans — ille territus & turbatus ait , fateor non sum dignus ego nec propriis possum meritis regnum obtinere coelorum . caeterum duplici jure illud obtinens dominus meus , haereditate patris , & merito passionis , altero ipse contentus , alterum mihi donat , ex cujus dono jure illud mihi vendicans non confundor . guliel abbas in vita bern. lib. 1. cap. 12. bene ac sapienter majores instituerunt ut rerum agendarum , it a dicendi initium à precationibus capere . plin. panegyr . vide pinedam derebus solomonis , lib. 3. cap. 9. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} arat . certum est nos velle cum volumus , sed ille facit ut velimus , &c. aug ▪ de grat. & lib. arb. c. 16. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ▪ &c. xenoph. de expedit . cyri. lib. 3. valer. max. lib. 5. c. 3. pausan. l. 4. matth. 10. 24. 1 king. 17. 6. luke 16. 21. jere. 38. 11. job 2. 8. 2 cor. 11. 33. josh. 2. 6. 2 sam. 17. 18 , 19. matth. 21. 8. mal. 3. 16. psal. 56. 8. mark 12. 42. ruth 2. 8 , 9 , 14. 1 king. 17. 13 , 15. 2 king. 4. 8 , 9. 10. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . clem. alex. strom. lib. 5. per fidem christi non sumus liberi ab operibus , sed ab opinionibus operum . luth. est res viva , potens , operosa , &c. luther in gen. 12. fol. 153 metaphys. lib. 1. fides maxima & heroica operatur , luth. in gen. 29. credenti omnia sunt possibilia ; fides facit ex eo quod nihil est ut sit , & ex impossibilibus facit omnia possibilia . — figit cor in illud quod omnino eis absurdum & impossibile , contentum verbo . luth. in gen. 27. fol. 405. aug. confes. lib. 5. c. 8. bonus deus qui non tribuit saepe quod volumus , ut tribuat quod malimus . aug. epist. 34. & tract. 73. in joan. & tom. 7. lib. de unitat . eccles. c. 19. & contr. julian . lib. 5. cap. 4. & ep. 121. cap. 14. a sermon touching the use of humane learning preached in mercers-chappel at the funeral of that learned gentleman, mr. john langley, late school-master of pauls school in london, on the 21 day of september, 1657 / by ed. reynolds ... reynolds, edward, 1599-1676. this text is an enriched version of the tcp digital transcription a57163 of text r9227 in the english short title catalog (wing r1287). 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. 63 kb of xml-encoded text transcribed from 20 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a57163 wing r1287 estc r9227 11985780 ocm 11985780 51940 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. a57163) transcribed from: (early english books online ; image set 51940) images scanned from microfilm: (early english books, 1641-1700 ; 76:16) a sermon touching the use of humane learning preached in mercers-chappel at the funeral of that learned gentleman, mr. john langley, late school-master of pauls school in london, on the 21 day of september, 1657 / by ed. reynolds ... reynolds, edward, 1599-1676. [4], 34 p. printed by t.n. for george thomason ..., london : 1658. reproduction of original in british library. eng langley, john, d. 1657. church of england -sermons. funeral sermons. sermons, english. a57163 r9227 (wing r1287). civilwar no a sermon touching the use of humane learning. preached in mercers-chappel, at the funeral of that learned gentleman, mr. john langley, late reynolds, edward 1657 10697 124 25 0 0 0 0 139 f the rate of 139 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2003-12 tcp assigned for keying and markup 2004-02 spi global keyed and coded from proquest page images 2004-04 jonathan blaney sampled and proofread 2004-04 jonathan blaney text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion a sermon touching the use of humane learning , preached in mercers-chappel , at the funeral of that learned gentleman , mr. john langley , late school-master of pauls school in london , on the 21 day of september , 1657. by ed reynolds , d. d. london , printed by t. n. for george thomason at the rose and crown in pauls church-yard , 1658. to the honorable sir henry yelverton , baronet . sir , there i● none amongst all my ●●ble friends unto whom the ded●cation of this sermon doth more properly be long , then unto your self . for ●esides that debt of honor which i owe to ●our family , not onely for the favors received from your self , but from your noble father and grandfather , n●w with god ; when i consider the ve●y great love , and high esteem which your father did bear to that good man , at whose funeral this sermon was preached ▪ unto whose care ●e in●●usted the two ●rops of his family , your self , and your most hopeful brother ( whom god took from that school to a celestial academy ▪ ) and with al , your own hereditary possession of the same love and esteem , as a grateful return unto this learned man for his special care in your education ; and when i further remember the noble thoughts and singular honor which this worthy man ever had towards your father , your self , and all the relations of your family ; it was not possible for me to look further for a name to inscribe before this smal book . i have therefore assumed the boldness to put so poor a testimony of those honorable affections which i owe unto you , and of that great love which i bear to the nam● of that good man , who was so dear unto you , into your hands ; as knowing withal how much the argument of this sermon would be acceptable unto you , who can experimentally subscribe to the excellency and use of that learning which it pleadeth for , and as an eye and ear witness can attest the character of that worthy pe●son , to whose obsequ●es this last office of love was performed . my hearty prayer for you unto god is , that he will crown all those great blessings which he hath bestowed upon you , with ● more abundant greatness of his heavenly grace , tha● you may be eminently serviceable to his great name , and may so tread in the steps of your worthy pr●genitors ( which i perswade my self you do ) as not onely to keep up the life and power of godliness in your own heart , and family , but further to be a comforter , countenancer , and encourager ( as they were ) both of learned and godly ministers , and of others who love the lord iesus in sincerity . to his gracious protection and blessing i commend you , and all yours , desiring to be esteemed your most faithful and humble servant ed. reynolds . a sermon touching the use of humane learning . acts 7.22 . and moses was learned in all the wisdom of the egyptians , and was mighty in words and in deeds . in the former chapter we read of a dispute between stephen , and the members of a certain synagogue in ierusalem , called the synagogue of the libertines , of such jews , who having been servants to the romans , were manumitted and made free ; for such the romans called libertines ; of which sort of jews , coming out of several parts of the world that colledge or convention seemeth to have been made up . or , as grotius supposeth , was built by them at ierusalem for their countrymen and proselytes , as there are at rome and rhemes colledges for english papists . the issue of this disputation was , that being worsted at arguments , these libertines do betake themselves to calumnies , and false accusations , as the pharisees when their reasons were spent , were wont to take up stones to throw at christ . they bring him from a scholastical to a judicial defence , from the ●olledge to the council , and by false witnesses charge him with blasphemy against moses and god . whereupon , being pro forma , permitted to make his defence ( for persecuters will manage their cruelties under a form of law , that they may appear the more specious ) he doth it largely with much wisdom and courage . the scope of the sermon is to shew ( upon a fair issue with his accusers ) that he was not guilty of the charge given in against him , that it did not follow , because he affirmed that christ would destroy the temple , and change the customs which m●ses deliv●red , that therefore he blasphemed either moses or god ; the argument of his justification , is by an historical induction . 1. if abraham , isaak , iacob ▪ and ioseph worshipped god without a temple , and without such customs as moses delivered , and moses did without blasphemy against them , make that alteration which god was pleased to command him to make : then the worship of god is not peremptorily confined to an outward temple , or a mo●aical ministration . but abraham , isaak , iacob and ioseph by obeying the commands and beleeving the promises of god , did acceptably worship him without a ●emple or mosaical ceremonies ; therefore it is no blasphemy to say that god may so be worshipped . 2. again , if moses , a great , a learned , a mighty ruler and deliverer , did assure the people that a prophet god would raise who should do as he had done , make new institutions , and set up a more excellent way of worship , then it was no blasphemy against moses or god , to say , that 〈◊〉 customs by him introduced should be by that prophet altered . but moses himself did teach the people thus to beleeve : therefore stephen teaching the same did not blaspheme moses . 3. again , that which was not blasphemy to affirm of the tabernacle , though it were set up by gods special appointment unto moses , is not blasphemy to affirm of the temple . but it was not blasphemy to affirm the use of the tabernacle to have been temporary , and consequently alterable ; therefore to affirm the same of the temple is not blasphemy . especially , since the lord hath said , that he dwelleth not in temples made with hands . together with these strong arguments are interwoven apologetical reprehensions ; stephen justifying himself against their accusations now , by the same argument whereby moses was to be justified against their fathers before . moses did by wonders and signs in egypt , in the red sea , in the wilderness prove himself to be a ruler and iudge sent of god , and yet your fathers would not obey but thrust him from them , and made a calf to worship . now the lord hath raised up the prophet whom mose● foretold , who by signs and wonders did prove himself to be of god , but you thrust him from you , and resist the holy ghost as your fathers did . and your refusing of iesus is no more argument against his doctrine and institutions , then their refusing of moses , was an argument against his . in as much as you are not able to alleadge any thing why your fathers should have beleeved moses , which we are not able to alleadge , why you ought 〈◊〉 to beleeve christ . unto this strong defence of stephen , neither the iudges nor his accusers make any reply by way of argument ; but though he professed himself to be at that time an eye witness of the truth of jesus his being in glory , yet in a rage and outcry they cast him out of the city and stoned him . the stronger were his arguments for the truth , the more excessive was their malice against him for it . the words of the text are a branch of the second argument , drawn from the testimony of moses , and the historical narration touching him : and they contain the fruit which followed upon the noble education , which he received from the hand and care of pharaohs daughter ; he so prospered under it , that he became learned in all the wisdom of the egyptians , and was a mighty man both for oratory and action . the lord by these civil accomplishments fitting him in part for the government whereunto he reserved him . in the words we have first , his intellectual perfections . he was learned and instructed , together with the object of that learning , all the wisdom of the egyptians . secondly , his civil , moral and religious perfections ; a mighty man for elocution , a mighty man for action . he improved and put forth his intellectual abilities for the good and service of others , laid up all his power to do good to his brethren , in due time when god should call him thereunto . moses was learned , or instructed and instituted . it noteth acquired knowledge , by the benefit of learned education . in all the wisedom of the egyptians ; that nation was antiently famous for wisedom : from thence some think that the grecians derived their learning ; for we read in diodorus s●culus , and others , that orpheus , homer , pythagoras , plato , lycurgus , solon , and others did travel into egypt for institution . but cadmus who first brought letters into greece , was a phanitian , as eusebius , and after him other learned men have fully proved . therefore from the egyptians the greeks did not primitively derive their learning . what this wisdom of the egyptians was , wherein moses was learned , is by philo in the life of moses , by diodorus siculus , lib. 1. c. 2. by sixtus senensis , biblioth. lib. 2. and others described , viz. mathematicks , astronomy , geometry , arithmetick , musick , natural philosophy , physick , symbolical , and hieroglyphical writing , civil and political knowledge , for which that people seemeth to have been famous , isa. 19.11 — 14. i shall not here enquire into the most antient rise or original of learning , or seat thereof , which some carry beyond the flood , and tell us of pillars with hebrew inscriptions and characters set up by enoch and seth ; nor shall i inquire whence the egyptians derived their learning , which some ascribe to ioseph and the people of the iews living there : others to abraham , of whose being in egypt we read , gen. 12.10 . it is sufficient for us to know , that at this time there was learning there , and that moses was brought up and proved excellent in it . now we may here observe , first , the great care of the kings daughter to bring up moses in in all kinde of good literature , that thereby he might be fit for such great services , as his so near relation to a princes court might probably have brought him unto . and truly so great hath been the care of w●se heathens in this particular ( as we read of the lacedemonians , persians , and others ) as may justly put to shame many christians , who breed up their children many times so loosely , so ignorantly , so sensually , to gameing , sporting and excess , as if an inheritance did serve to no other purpose but to make the heir of it useless , and good for nothing . and as we see many times good ground grow moss● and barren for want of culture ; so is it with good wits , which being neglected do usually become more vitious then those of less hope and pregnancy . the foundations of an honorable and comfortable age are laid in the minority of children ; if the plant be not kept strait at first , the tree will be crooked incurably at the last . no doubt but david had special care of the education of solomon ; for quickness of parts , without special culture would hardly have arrived at so great a pitch of learning , especially in a disposition , as the event proved , by nature sensual enough , and therefore he maketh mention both of his fathers and his mothers teaching him , prov. 4.1.31.1 . it is as great a folly to lay up estates for children , and to take no care of themselves who must enjoy them , as to be curious for an handsom shoe , and then to put it upon a gouty f●ot . and the greater men are , the greater should their care be for free and honorable , learned and religious education of their children . first , because it is a very incongruous mixture , greatness of estate , and meaness of understanding ; the one will be a perpetual blemish and reproach unto the other . secondly , because there will be the more fuel of lust , if learning and piety be not laid up to season a full estate . we see nothing grow upon a fat heap of muck , but weeds and trash : therefore we find what great care theodosius had to have a good tutor to shape the minds and manners of his children the famous arsenius , and iosephus telleth us that moses had a special care of the education of children in good literature , and we find some evidence of it in the scripture , where he commandeth the people to teach the words of the law diligently unto their children , deut. 6.7 . and herein must our care exceed this of pharaohs daughter , we must so provide to breed up our children unto wisedom , as that we forget not the chief thing to have them seasoned with the knowledge and fear of god , which is the onely true wisdom , iob 28.28 . iulian the apostate had great schollars , mardonius and maximus to his tutors , but being prophane heathens and scoffers at christian religion , they laid the foundations of that desperate apostacy , whereby he fell from christ to the devil . he that begets a fool , or by careless breeding maketh one , hath been the author of his own sorrow ; a wise son maketh a glad father . if thine heart be wise , saith solomon . i shall rejoyce , prov. 23.15 . it is very sad for children to have wicked parents , who wholly neglect their education , and of whom cyprian tels us they will cry out at the last day , parentes sensimus parricidas . our parents have been our parricides . now then by this important duty we learn , 1. to set an high value upon such wise , learned and religious tutors as at any time we enjoy for the discarge of this great work . and 2. to bewail it as a more then ordinary loss , when men whom god hath every way fitted with learning , industry , piety , and fidelity for so excellent a work are by a sudden stroke taken away from us . we have considered the care of the kings daughter for the education of moses ; let us in the next place consider , the blessing of god upon it , in that thereby moses was learned in all the learning of the egyptians . where first , it is very observable , the different end which god had in his providence , and she in her particular care ; she intended , no doubt , the service of pharoah , god intended to qualifie him the better , to be a ruler and a deliverer of his people from pharoah ; she intended the good of egypt , god intended the good of israel . many times the wise and holy providence of god , useth the diligence of one man to bring about effects for the good of others , which he never intended ; as we see in iosephs brethren , and hamans dictating the honor which was conferred upon mordecai at that time , when he came to beg him for the gallows which he had erected . god useth the counsels of men , to effect things by them which they never thought of . the assyrian had his work , and god had his , isa. 10.6 , 7. iudas looked after money , caiphas and the high priests after interest and revenge , pilate after caesar and his favor ; but gods end was the salvation of the world by the death of christ . in re una quam fecerunt , causa non una propter quam fecerunt . god and christ did it in charitate , iudas and the jews in proditione . 2. we may here observe , that moses that great prophet , whom the lord did after speak unto mouth to mouth , num. 12.8 . is commended for his skill in the learning and wisdom of the egyptians , a prophane nation . ven humane , secul●r , and exotick learning is a noble gift of god ; and a very great ornament and honor un●o the most excellent men . as it was mentioned for the honor of daniel and his three companions , that god gave them knowledge and skill in all learning and wisdom , dan. 1.17 . meaning , as appears ver. 4. the learning of the caldeans : not as if they were southsayers , as the wise men of caldea were ; or moses , a magician and sorcerer , as the wise-men of egypt were , and as heathen writers charge him to have been . for the great miracles which moses did ; and the interpretations of dreams and visions by daniel , were from god , and not from the devil , by the help of any magicall inchantments . in like manner bezaleel and aholiab are commended by god for that wisdom and understanding , which they had in all manner of cunning workmanship , exod. 31.3 — 6. and it is mentioned for the honor of iabal , iubal , and tubal cain , that they were the first inventers of some particular useful arts for the good of humane society , gen. 4.20 , 21 , 22. and of solomon , that he spake of trees from the cedar tree in lebanon , unto the hyssop that springeth out of the wall , and that he spake also of beasts , and of fowl , and of creeping things , and of fishes , 1 reg. 4.33 . the high esteem which the heathen had of the first inventers of liberal sciences and necessary arts and manufactures , is noted as one principal cause by diodorus si●ulus , and others , of the divine titles and honours which were given unto them . and paul mentions it amongst other his priviledges , that he was brought up a schollar at the feet of the learned ●amaliel , act. 22.3 . yea by that apostle the lord hath given so much honor unto humane learning , as three times to make mention of heathen poets , and their sayings . aratus , act. 17.28 . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . me●ander , 1 cor ▪ 15.33 . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . epimenides , tit. 1.12 . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , &c. truth is gods where ever it is found , res fisci est ubicunque natat ; as a mine of gold or silver is the kings in whose ground soever it be discovered . christianus domini sui esse intelligit ubicunque invenerit veritatem , saith austin . a christian knows that truth belongeth to christ wheresoever he finds it . and again , tibi serviat , saith he , quicquid utile puer didici . as israel took of the egyptians , jewels of silver and jewels of gold , as david consecrated the spoils of the philistims , moabites , syrians , and all nations whom he subdued to the lord , 2 sam. 8.11 . as the crown of the king of rabbah , was set upon the head of david , 2 sam. 12.30 . so the spoils of all secular learning are to be dedicated unto christ , and the use of his church , who is said to take from satan all his armor , and to divide the spoil , luk. 11.22 . for so in triumphs the enemies was disarmed , and the spoils carried in state before the victors chariot . such spoils did origen , tertullian , cyprian , clemens alex. iustin , cyril ▪ lactantius , hierom , austin , basil , nazianzen , arnobius , &c. take from the gentile writers and devote them to the service of the church of christ . it is noted of theodosius the emperor , that when he destroyed the temples of the heathen idols , in alexandria , yet all the vessels and statues of gold and silver he converted to the use of the christian churches . yea ●etrus aerodius a learned civilian out of procopius telleth us , that the christians did convert the very idol temples themselves into churches , wherein to worship christ . for if an idol , being nothing , did not so , defile meat , but that as a good creature ( though not in idol communion ) it might be eaten , if the conscience of no man were thereby offended , as the apostle teacheth , 1 cor. 8 . 4-7 . 10.25.28 . certainly neither doth it leave any such abiding pollution to any place , but that therein god may be worshipped , 2 tim. 2.8 . first , all good learning and wisdom is per se , and in its own nature desireable , as an ornament and perfection to the mind , as a part of that truth whereof god is the author . there is a knowledge of god natural in and by his works : and a knowledge supernatural by revelation out of the word ; and though this be the principal , yet the other is not to be undervalued . for the works of god are great , sought out of all them that have pleasure therein ▪ psal. 111.2 . now all secular learning is the knowledge of gods works , aeternae verita●is particula ; a small emanation from eternal verity . philosophical and mathematical learning , the knowledge of his works of creation . historical and political learning , the knowledge of his works of providence . moral and oeconomical and civil learning , the knowledge of those remainders of his image and law , which are left in the minds of men , for their direction and conviction . grammatical , rhetorical and logical learning , the knowledge of the use of that reason which god giveth us for imparting our minds , and evidencing our conceptions unto one another . so then all true learning being a knowledge of the works of god , and of that truth which he , who is the supreme verity , hath implanted in them , must needs be such as the works of god themselves are , honorable and excellent , and so per se desireable . secondly , all true learning is desireable , for the uses whereunto it may be applied ▪ we will consider these uses . 1. in regard of evil men , many of whom are great schollars , and eminent for various learning . first , it serves to beautifie even them , and render them , as learned men , great ornaments to their generation ; as many harmful herbs do bear beautiful flowers , and are upon that account special ornaments to the gardens were they grow . goodly statues of gold or silver , though dead , though hollow , and without heart or vital parts , are yet of great value , and special honor to the places where erected . such are even prophane learned men , in regard of their learning . secondly , it is useful unto them to convince them of gods glory and greatness , of his soveraignty and will ; and so if it be not praeexercitamentum , as clemens alexandrinus calleth it , unto the more comfortable knowledge of him out of his word , namely , to kindle in them a desire to know more of so great a god from thence , it will render them without excuse for abusing the knowledge which they have , rom. 1.19 , 20. thirdly , it is by accident useful another way , viz. by honest and assiduous labours in the pursuit of learning , to keep them from the temptations of divers lusts , which by a loose and an idle life would be more ready to assault them . if david had been at his study , when he was on his house top , he had not been tempted unto adultery . fourthly , it makes them thus adorned serviceable to humane society . singular use have all ages had of the learned labors of prophane historians , philosophers , poets , orators , mathematicians , physitians , artists in divers kinds . and● it is a comfort to any man to live to some good purpose , and to be serviceable to his own and future generations . fifthly , they are hereby useful to the church of god : that god who can make use of the sins of men to do his people good by them , as of iosephs brethren , to make way , by s●●●ng him , unto the safety of israel and his family ; can make use of the gifts and tallents he bestows on wicked men for the service of good men . the hands of those that did themselves perish in the flood , were imploied in building the ark for noah and his family . it is true , very often wicked men do use their learning against god , as they do all other his good blessings . learned wickedness is arm●ta● nequitia , such learning degenerates into pride , arrogance , scorn , atheism , heresie , contempt of godliness , ( as philosophers are called by the fathers , haereticorum patriarchae , but all this is accidental , and the fruit of lust . ) yet , as a malignant planet , when in conjunction with a good one may have a benign influence ; so it doth often fall out that they who are by sin enemies , may by learning be useful to the church . the jews are bitter enemies to christ , yet god hath by their care preserved the old scriptures from danger of corruption . 2. in regard of holy men . first , though learning be much inferior to holiness ; there are learned devils , there cannot be holy devils ( for holiness is the character of celestial not of infernal angels , deut. 33.2 . ) yet in holy men learning is a rare ornament and accession , as the golden ring to the gem which is in it . like the marriage of an holy david to a beautiful abigail . secondly , it enableth them to do the more service unto the church of god , and the truths of religion . every good gift sanctified is in such a way useful to the church , as the proper nature and excellency of the gift doth admit . sanctified wit beautifies religion , sanctified reason defends it , sanctified power protects it , sanctified elocution perswades others to the love of it . as different gifts of the people , did with a different value serve the tabernacle , the stones of the ephod , more pretious then the badgers skins ; so though every good man is ready to offer willingly to the service of the church , yet great difference between the learning of a paul , or the elequence of an apollo , or the power of a constantine , or the acuteness of an austin , or the courage of an athanasius , and the ordinary qualifications of inferior good men . thirdly , it enableth them to procure more favor and to bring more reputation unto religion ▪ by the greatness of parts wherein they may be otherwise serviceable unto them , with whom it concerneth religion to have the honour thereof preserved . god is pleased in his holy providence to make other interests , sometimes a preservative unto religion , where it self is not immediately and per se regarded . ahasuerus was amorous and uxorious , and that induced him to favour the jews , whose worship he cared not for . thus it is useful in regard of holy men . 3. in regard of the church and truth of religion ; it is useful as an handmaid , in a way of attendance thereupon , and subserviency thereunto several ways . first , hereby the antient fathers of the church were furnished to confute the pagan and idolatrous worship of the heathens out of their own writers , as paul did the idolatry of athens by the inscription of their own altar , act. 17 , 23. as david killed goliah with his own sword , as a tree is cut down by an axe , the helve whereof was made out of a bough of the same tree ; this course origin , clem. alex. iustin , eusebius , tertullian , minutius felix , and many others of the antients have taken , as likewise to shew that many doctrines of the scripture have been owned even by prophane writers ; one god by plato , one first cause by aristotle , divine providence by cicero , the last conflagration by the stoicks , &c. secondly , hereby we shame christians , when out of prophane writers we let them understand of the continency , justice , temperance , meekness , clemency , and other amiable moral vertues of heathen men , which they having abundantly more means , come so exceeding short of ; and that fabritius , aristides , antoninus , epictetus , and many other vertuous heathens shall rise up in judgement against them . thirdly , scriptures have much of poetry , philosophy , mathematicks , law● , antiquities and customs of other countries in them ; in the understanding of which by secular learning we may be much assisted . physicks in genesis , ethicks in proverbs , logick in the disputations of the prophets , of christ and his apostles , allusions to the natures of beasts , sheep , goats , wolves , lions , doves , &c. many allusions in the books of ezra , nehemiah , and esther , to the customs of the persians , many passages in the prophets illustrable out of the histories of the times and places to which they refer , many expressions in the new testament best explicable out of the roman laws and antiquities . many passages exquisitely parallel'd in humane authors , and receiving much light from them , as that learned and good man mr. gataker hath observed . fourthly , the histories of the scriptures , and the miracles of moses , of christ and his apostles may even out of heathen writers be confirmed ( and a testimony from adversaries is of great validity ) this hath been largely and learnedly proved by mornay and grotius in their books de veritate christianae religionis . fifthly , the knowledge of times by the olympiads , the fasti consulares , and other standing ways of computation are exceeding necessary to the the exact distinguishing and digesting of sacred chronology , and of the occurrences of scripture to their proper times , as austin hath noted . sixthly , many ecclesiastical writers , who either write against the gentiles , or apologetical discourses for christian religion , cannot be clearly understood without the reading of secular authors ; those kind of writings , as origen against celsus , tertullians apology , theodoret de curandis graec●rum affectibus , cyprian de idolorum vanitate , austin de civitate dei , minutius felix his octavius , and other the like , being brimful of such kind of learning , and allusions thereunto . to say nothing of the necessity of grammar and tongues to understand the words of scripture ; of logick to understand the contexture , method , argumentation , and analysis of scripture ; of rhetorick to understand the eleganc●es of scripture . when i consider all these things i cannot but beleeve that the more learned men are ( having gracious hearts as well as learned heads ) the more sensible they are of their insufficiency , for so tremendous an imployment as the sound , solid , and judicious preaching of the word of god ; and are more dismaid at the sense of their own wants for so weighty and arduous a service , then they do wonder at the boldness of illiterate men , who therefore venture with more confidence upon it , because they know not that variety of learning , as well as of spiritual wisdom and grace , which is requisite unto such an able discharge of it , as whereby a man may appear to be a workman who needeth not to be ashamed , rightly dividing the word of truth . we have considered some of the many uses of sec●lar learning , and that within the sphear of one onely profession , that it is as a dead hedge wherewith men use to fence a quick one , or as basils similitude is , as those fulcimenta upon which men do raise and bear up their vines ; or as ground colours upon which gold is to be over-laid . i shall conclude with a few inferences from this point for our use . first , though there be excellent use to be made of humane learning , yet it is to be used with much caution , as physitians use opium , or other dangerous things with their due correctives . 1. use it , not unnecessarily where the nature of the matter doth not rationally call for it . some learned men have upon this account blamed some of the antients , origen , iustin , clemens alexandrinus and others , for mixing philosophy with theology , out of an opinion thereby the easier to gain the gentil●s unto the christian faith . but none have been more blame-worthy in this case then the old schoolmen , of whom melancthon saith , that their doctrine is chiefly made up of two things , philosophy and superstition ; and therefore it is well observed by a learned man that school-men and canonists have been the fountains of that corruption which hath infected the church of christ ; the school-men in doctrine , by opinions of popery ; and the canonists in discipline by the state of the papacy , of which the main cause hath been the admitting of aristotle and his philosophy , in ipsa adyta & penetralia ecclesiarum , as h●spinian speaketh . we finde even amongst the heathens , men were punished for presuming to dispute of heavenly things , in the same manner as they did of natural causes ; and for the like reason aetius the heretick being given to an er●stical and contentious way of arguing in divine things , as one much addicted to aristotelical learning , thereby purchased unto himself the title of atheist , as socrates and sozomen tell us . 2. use it not vain-gloriously , and unto oftentation . it is a puffing , a windy , a flatulent thing ; knowledge puffeth up , 1 cor. 8.1 . tertullian calleth philosophers , gloriae animalia . and i beleeve that this vanity doth scarce in any thing mote put forth it self then in pride of wit or memory in this way of learning . we may learn the danger of it by the example of herod , act. 12. who was smitten with worms because he gave not god the glory . 3 use it not proudly with contempt and disdain of the word of god , like that prophane wit who said , he did not dare to read the scripture for fear of spoiling his stile . i have heard of some wretches even amongst us in our days , who presume to magnifie socrates above moses or paul . 4. use it not heretically in defence of error , as erasmus saith of the arrians , hoc ipso fuere pestilentiores quod aristotelicis argutiis essent instructi ; and as hierom complains that they rose è platonis & aristophanis sinu in episcopatum . we must take heed of making our reason judge of articles of faith , or setting humane learning in the tribunal against divine truth . for this it was that tertullian calleth philosophers the patriarchs of hereticks , and that the apostle exhorteth us to take heed no man spoil us through philosophy and vain deceit , col. 2.8 . he meaneth not solid philosophy , the genuine issue of right reason ; but the arrogance of humane reason to sit as a judge of those things that are supernatural and of divine revelation , as articles of faith and forms of worship , when it will acknowledge no religion but what is deducible out of the princples of corrupted reason , nor admit any conclusions which are not consonant to those principles . 5. use it not prophanely , to inflame lust , as some elegant writers do more corrupt by their lasciviousness ▪ then benefit by their politeness , as ma●tial , petronius arbiter , * &c. cyprian said of the adulteries of the heathen gods , that by their examples fiunt miseris delicta religiosa . in such a use we may justly fear the rebuke which † ierom saith he had , ciceronianus es , non christianus . but use it with humility , moderation , sobriety , as an handmaid to christ ; as painters lay a worser colour , when they mean to superinduce another . pare the na●ls , cut the hair , lop the luxuriances , carry it through the fire , as the spoils were appointed to be , that it may be purged for the use of the temple . secondly , this justly reproveth all the enemies of learning ; who because the apostle forbiddeth deceitful philosophy , and telleth us how vain the professors thereof became in their imaginations , do thence condemn all the sober and just use of true learning . such the weigel●ans , who tell us that there is no knowledge of christ in any universities ; that all schools and academies are enemies unto christ , and all their learning merae corruptelae ; who shut all learning out of the church , and all learned men out of heaven . such was it seems friar francis the popish saint , who cursed a learned minister of bononia for going about to set up there a school of learning without his leave . yea , such it seems was pope paul the second , of whom platina telleth us , that he did so hate humane learning , that he esteemed the lovers thereof hereticks , and exhorted the romans not to breed up their children thereunto . this hatred of learning must needs proceed either from ignorance , for scientia neminem habet inimicum nisi ignorantem : or from malice , and a desire to have religion betraied ; ( and therefore it is reckoned amongst the persecutions of the church , that iulian prohibited the children of christians to be trained up in the schools of learning : ) or from avarice , and out of a sacrilegious desire to devoure those revenues wherewith the bounty of benefactors hath from time to time endowed the schools of learning . i shall not spend time to confute so ignorant an absurdity . ar●tius a learned protestant hath fully done it to my hand . but i cannot but take notice of it , as doubtless a calumny cast upon carolostadius and melanchton , as if they taught the youth at wittenberg to cast off all philosophy and humane learning , having been themselves so taught by luther , and that they turned to mechanick imployments , one to husbandry , the other to the art of baking , and that thereupon many young men did burn their books of liberal arts , and betook themselves to manufactures . but how honorably both luther and melanchton thought of humane learning in it self ( though they might inveigh against the abuse of it in popish academies ) is by learned men so abundantly cleared out of their own practice and writings , that i shall not need add any more in their vindication . thirdly , we must get our learning seasoned with holiness , else it will not serve us to repress any temptation . great learning will consist with monstrous wickedness . who more learned then the scribes and pharisees , and who more graceless , and more bitter enemies to the doctrine of salvation ? who more learned then the athenian philosophers , and who greater deriders of the apostles preaching ? never had christian religion more bitter enemies then celsus , porphyrie , iulian , libanius , and the like great professors of humane learning . none do the devil more service in his opposition to the church of god , then men of great parts , that are enemies to godliness . a proud heart , and a learned brain , are satans warehouses , and armories , the forge where he shapeth all his cyclopical weapons against divine truth . the egyptians here are noted for wise men , and yet they were of all others the most sottish idolaters ; insomuch that other idolaters derided them for theirs , as we finde in iuvenal ; oppida t●ta canem venerantur , nemo dianam . o sanctas gentes quibus hac nascuntur in hortis numina ! though therefore we must covet the best gifts , yet we must still remember there is a more excellent way ; and consider if the knowledge of the wisdom of egppt be so honorable , how glorious is the excellency of the knowledge of christ , in comparison whereof all other knowledge is loss and dung ? si tanti-vitrum , quanti veram margaritam ? if a glass jewel be so valuable , how excellent is an inestimable pearl ? themistocles though he was ignorant of musick , yet knew how to govern a state ; and a beleever , though he be ignorant of all other learning , yet by the knowledge of christ will be a blessed man , whereas all the learning in the world , without this , will leave a man miserable . to know the whole creation , and to be ignorant of the creator ; to know all histories and antiquities , and to be unacquainted with our own hearts ; to be good logicians to other purposes , and in the mean time to be cheated by satan with paralogisms in the business of our own salvation ; to be powerful orators with men , and never to prevail with god ; to know the constellations , motions , and influences of heavenly bodies , and have still unheavenly souls ; to know exactly the laws of men , and be ignorant and rebellious against the laws of god ; to abound with worldly wisdom , and be destitute of the fear of god , which makes wise to salvation , is all but a better kinde of refined misery ; the devils have much more then all this comes to , and yet are damned . we must therefore study to improve our learning unto the use and furtherance of holiness , to better our minds , to order our affections , to civilize our manners , to reform our lives , to adorn and render our profession the more amiable , to consecrate all our other endowments as spoils unto christ , to lay our crowns at his feet , and make all our other abilities and acquirements handmaids unto his glory . when learning is thus a servant unto godliness , godliness will be an honor unto learning . fourthly , since learning is so excellent an endowment , the teachers of it ought to be had in great honor . and i scarce know a greater defect in this nation , then the want of such encouragement and maintenance as might render the calling of a school-master so honorable , as men of great learning might be invited unto that service . errors in the first concoction , are not mended in the second , what is lost in the school , is hardly ever fully recovered in the university . and by how much the fewer men of great worth and parts are imployed in that service , by so much the more should the loss of rare and worthy men in that way be bewailed by us . and certainly were they while we enjoy them so honored as they should be , they would be as much lamented when we are deprived of them . we read of the honorable interment which augustus gave unto his master . of an honorable statue with m. antoninus philosophus erected unto his . gratianus the emperor made ansonius his master consul : and achilles made his a fellow-sharer with him in his own honour . and we read in the imperial law , that learned grammarians , after they had taught diligently for twenty years , had special honour conferred upon them , and were numbered amongst those who were vica●iae dignitatis . what necessity there is to have the mindes and manners of children formed and seasoned , while they are pliant and ductile , before licence break out into pride and luxury , before lust grows head-strong and intractable , while they are a rasa tabula , tender trees , and capable of shaping , we need not to be told . omnium hominum gravida est anima , said philo , and want masters , as midwives to shape and fashion the off-spring of them : and even heathen men have complained of the carelesness and neglect of parents in this particular . diogenès was wont to say that a man were better be some mens sheep then their son ; the care of their cattel being greater then of their children . if then you set a value upon your children , you ought accordingly to prize religious and learned instructors of them , and to take care to put them under such . for if grammer schools had everywhere holy and learned men set over them , not onely the brains but the souls of children might be there enriched , and the work both of learning and of conversion and grace be timely wrought in them . great was the happiness of this city in this particular , while it enjoyed this worthy man , and great the loss in being deprived of him ; for though through gods goodness there be many excellent men remaining , out of whom some reparation may be made of so great a damage ; yet still i look on the departure of this man , as if the middle and most precious stone in a rich iewel should drop out , which though many others remain in , cannot but be greatly missed , and bewailed . moses was unto the people of israel , poedagogus ad christum , as the apostle speaks of the law , gal. 3.25 . and of other teachers , 1 cor. 4.15 . and although he were so great a man , as no other prophet ( much less ordinary person ) could parallel , numb. 12.6 , 7 , 8. yet there may be resemblance where there is not equality . give me leave to make the comparison in several particulars ; three of which we have in the text , moses was learned and mighty in word and deed , in which three , consisteth the excellency of a teacher , and therefore the same is noted of christ the great prophet of the church , luke 24.19 . act. 1.1 . learning qualifieth the teacher ; word and work , doctrine and life , institution and example leadeth and directeth the schollar . and so homer describeth phaenix the master and instructer of achilles , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . first , our dear brother was a learned man , learned in the whole body of learning ; not onely an excellent linguist and grammarian , historian , cosmographer , artist , but a most judicious divine , and a great antiquary in the most memorable things of this nation . into whatsoever parts of the land he travelled , he was able to refresh and to instruct his fellow-travellers in the most remarkable particulars of every country . pausanias was not more accurate in the description of greece , then he of england . and i have heard , that he had it sometimes in his thoughts to have published some thing in this kind . he was a man of a solid iudgement ; he always spake è sulco pectoris , and i have , not without very great satisfaction , heard him give his notions upon difficult places of scripture , and arguments of divinity in ordinary discourse , as if he had elaborately studied them . secondly , he was mighty in word , able out of a full treasury , and store-house of learning , to bring forth both new and old . i never knew any learned subject spoken of in his company , wherein he was not able most dexterously to deliver his opinion . he was a man of a copious discourse , but withal so solid and judicious as did ever delight his auditors , never weary them . as livie said of cato , natum ad id diceres quodcunque ageret , we may say of him , doctum in hoc uno crederes , quodcunque diceret . thirdly , he was as moses , a worker as well as a speaker , he was not a barren fig-tree , that had leaves without fruit ; nor a tinckling cimbale , noise without love ; he taught by his life as well as by his learning . verbis tantum philosophari non est doctoris sed histrionis , as he said ; and dicta factis deficientibus erubescunt , saith tertullian . and indeed he was a man of fixed and resolved honesty , and wondered in his sickness what men did learn christianity for , if it were not in every condition to practice it , and adorn the profession of it . time was , when fearing whether his conscience and his imployment would consist together , he put himself to much pain and trouble to resign the place , which he then held in the city of glocester . for the times were then such , that many durst not take his resignation , till at last he met with a worthy gentleman , who feared no mans displeasure in doing that which he knew was his duty . fourthly , he was as moses , a patient man ; patient in his business , moses was patient in his iudicature from morning to evening , exod. 18.13 . and he patient in his school in like manner . patient in his sufferings , willingly with moses bearing the reproach of christ , and not fearing the wrath of any man in comparison of the reverence he did bear to his own conscience . patient in sickness , composing himself with as an unshaken confidence to dye , as in time of health he would have gone about any other business . fifthly , he was as moses , a faithful man , heb. 3.5 . most exactly answerable to the trust of his place : opprimi potius onere officii maluit , quàm illud deponere , as once tully spake . it was hardly possible for any friend by any importunity to draw him from a most punctual observation of timely attendance upon the duties of his place . and so tenderly fearfull was he of miscarriage herein , and so sensible of any the least defect , that in a former sickness he desired , if he should then have died , to have been buried at the school door , in regard he had in his ministration there come short of the duties which he owed unto the school . and this we shall ever find true , the more active , able , conscientions , faithful , any are in discharge of duty , the more humble , the more jealous , the more fearful they are of their coming short of it . the fullest and best ears of corn hang lowest towards the ground ; and so those men that are fullest of worth , are most humble , and apprehensive of their own failings . sixthly ▪ he was as moses , a constant , resolved , steady man . moses would not bate pharoah an hoof , kept close to every tittle of his commission , exod ▪ 10.9 , 26. so was he punctual and unmoveable from honest principles . vir rigidae innocentiae , as livy said of cato . he was of polemo his judgment in this point , debere , inesse quand●m mo●ibus contumaciam , that men having proved all things should hold fast the best , and be pertinacious in goodness . seventhly , he was as moses , a wise man ; moses was often put to the use of his wisdom to compose the distempers of a froward people ; and a masculine prudence is requisite to tame and calm the wilde and unswaied humors of young children . it is noted as a special peece of socrates his wisdom , that he did by his institution fix and reduce the wandering and vitious inclinations of alcib●ades . i might go on in this parallel , and instance in the authority , gravity , meekness and zeal for the truth , which were observeable in this our dear friend , as they were eminent in moses . but i shall add onely this one thing more , the great care which he had of the school at his last , that there might be an able successor chosen . of moses his care in this particular we read , numb. 27.15 , 16 , 17. and this good man the evening before he died with great earnestness commended it to the company , by a member thereof , who came to visit him , that they should use their uttermost wisdom and care to chuse an able , learned , religious , and orthodox man into the place , naming one of whose fitness , both he , and the company , and school had had before great experience . and so much were they pleased to honor the judgment and integrity of this worthy man , that presently after his death they pitched upon an excellent learned man whom he had so providently commended unto them . i might add one parallel more , in the death of this good man to moses . the lord bid moses go up to the mount and dye , deut. 32.49 , 50. and he did so , deut. 34.1.5 . this worthy friend of mine , the friday and saturday before his own fit , was pleased to visit me , lying at that time under a sore fit of the stone . it pleased the lord the monday following to bring a like fit upon him , and sending to enquire of his condition , he sent me word how it was with him , and that he looked on this fit as a messenger of death from god unto him . and accordingly though in obedience to gods appointment , he made use of means , yet he still insisted upon it , that his time of dissolution was now come , and accordingly , with great composedness and resolvedness of spirit , waited for death as a man doth for a loving friend whom he is willing to embrace . i assure my self that he had with moses a sight of canaan , which made him so undauntedly look death in the face . i shall conclude with that exhortation , let us go up to the mount , and by faith look into our heavenly country ; let us have our eyes fastened upon christ our salvation , and then we may with old simeon sing our nunc dimittis ; with the apostle be willing to depart and to be with christ , which is best of all ; and with moses die not onely patiently but obediently , as knowing that we have a city which hath foundations made without hands , eternal in the heavens , whose builder and maker is god . finis . notes, typically marginal, from the original text notes for div a57163e-350 iustin , instit. l. 1. tit. 5. vid. rosin . antiq. rom. l. 1. c 20. et calvin● lexic juridic . istae sunt haeretic●rum machinae , ut convic●i de pe●fi●ia , ad ma●edicta se conferant hier. apol. 2. advers. russianum . diod. si●●l . l. 1. euseb. de praep. evang. l. 10. sect. 5. bochart . geograph . sacra . lib. 1. c. 19.20 . ioseph . antiq. l. 1. alex. poly hist. apud euseb. de oraepar . evang. l. 9 c. 17· niceph. l. 12. ioseph . contr. appion . l. 2. ennopius in maxim. s●z●m . lib 5 c. 2. vid. aug. in psal. 75. & 93. & tract. 7. in ep. 1. ioannis . & epist. 48. ad vincentium . plin. l. 30. c. 1. lib 3. cap. 5. & i● . 5. c. 15. iustin. apol. 1. de doctr. christ . l 2. cap. 18.39 , 43. confes. l. ● . c. 15. ●●v . dec . 4 l. 9. socrat. l. 5. c. 16 decret. l. 1. tit. 8 sect. 4. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . arist. ●het , tertul. ont . hermog . c. 8. apol. c 47 , vid. aug. de civ. dei l. 18. c. 46. & in psal. 58. legimus non ut teneamus sed ut repudiemus , ambros. proaem . in luc. terul . de testim animae cap. 1. 1 cor. 11.14 . vid. alting . probl. 2. cinnus lib. 2. cap. 13. hier. in dan. 1. mornay . cap. 26 grot. lib. 1. sect. 16 & lib. 2 sect. 5. de doct. christ . l. 2. c. 28. 1 ▪ th ● 5.21 h●xam . hom 5 alting . the●l . pr●bl p●rt . 1. problem 2. melanct. epist. pag 890. raynold ▪ confer. with hart. p. 72. vid. ora● 2. anti●weigel . su●vissimi ●oc●issimique viri d. i an. a●rowsmith . hospinian . hist. iesuit . in prae● . et hist. sacram. p 401. cic. de nat. deorum lib. 1. de prota. abderit . plutarch . in nicia & in pericle , de anax. socrat. l. 2 c 28 sozom. l. 2. c. 4. h●er . advers. luciferan . vid. tert , apol. c 46. de pres●r . c. 7. de anim . c. 1 , 2 , 3. vid. daven. in col. 2.8 . alting . theol. problem . p. 1● . n●s à prophetis & christ● , n●n à philosophis & epicuro erudimur . te●tul . conn . marc l. 2. c. 16 vid. danaeam in aug euchirid . c. 4. sect. 9.10 . * prohibe●ur christianis figmenta legere po●tarum , quia p●r oblectame●ta inanium fa●●l●rum mentem excitan● ad incentiva libidinum , i●id lib 3. sent. de summo b●no● cap. 13. vid. tertul. de idol●lat . cap 10. & isidor . pelut . lib. 1 ▪ epist 63. † ad eustochium de custodiâ virginitatis , aug. epist. 119. basil. de leg. lib. gentil . hieron ad pammachium de obitu paulinae . & epist. ad magnum orat . num . 31.23.24 ▪ hoorubec . commantar . de ●eige● . baldw . casus . conscien . lib. 4 c. 2 cas 9. greg. tholos . de re●ub . lib. 17. cap. 12. sect. 5. plati● . in fi●e vitae pauli ▪ 1 , 2 aug. de civ. dei l 18. c 52. confess l 8. c. 5. greg naz. orat . 1. aret. problem . loc. 151. sarius comment . rerum in ●be gesta●um ▪ ann● 1522. p. 116. baldw . cas. consc. l 4. c. 2 cas 9. d. arrow . orat . 3 an●i ●e●g . joh. 7.48 . act. 17 32. iuvenal . satyr . lib. 5. aug. ep. 36. quid mihi pro derat ingenium per illas doctrinas agile , cum def●rmiter & sa●rilegâ turpi tudine in doctrina pietatis errarem ! aug confess . l. 4. c. 16. lib. 1 ▪ c. 8. quis enim ●irtutem amplectitur ipsam . praemia si tollas ? iuven. sat. 10. dion . lib. 48. p. 376. iul. capital . auson. in g●at . act. homer . iliad . 9. cod. l. 10. tit. 15 vid. qui●til . l. ●cap . 1 , 2. philo de praeir . & paen . aelian . var● hist. l· 12. diog. laert. l. 6. homer . iliad . 9. tertul. de patientia c. 1. diog. laeril . 4. vid. greg. tholos . de repub. l. 15. c 1. preaching of christ opened in a sermon preached at st. peters church in the city of norwich at an ordination septemb. 22, 1661 / by edward reynolds ... reynolds, edward, 1599-1676. 1662 approx. 60 kb of xml-encoded text transcribed from 28 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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reviewed and edited 2005-04 pfs batch review (qc) and xml conversion preaching of christ . opened in a sermon preached at st. peters church in the city of norwich at an ordination , septemb , 22. 1661. by edward reynolds d. d. and bishop of norwich . augustin . epist. 203. non cogito in ecclesiasticis honoribus tempora ventosa transigere , sed cogito me principi pastorum omnium rationem de commissis ovibus redditurum . london , printed by tho. ratcliffe , for george thomason at the sign of the rose and crown in st. pauls church-yard . 1662. to the reverend my dearly beloved brethren the dean , prebendaries , and the rest of the clergy of the cathedral church and city of norwich . reverend and beloved bretheren . ever since the preaching of this plain sermon , i have been importuned quotidiano convicio ( if i may use the orators expression ) to make it publick . i have at last suffered my self to be overcome by the perswasions of my friends . my chief end therein hath been , that i might provoke my younger brethren to make it the main design of their ministry to render the lord jesus , his divine person , his sacred offices , his heavenly doctrine , his blessed example , his spiritual graces , the fellowship of his sufferings , the power of his resurrection , the excellency of his knowledge , the unsearchable riches of his love , & al the mysteries of his kingdom , amiable in the eyes of their hearers , as it was foretold of him , that he should be the desire of all nations , the chiefest of ten thousand , and altogether lovely . that in preaching the law , they may lead men to christ for mercy to pardon the transgressions , and for grace to obey the commands of it . that in preaching the gospel , they may direct men unto christ for faith , to believe the promises of the covenant , for he is the author of our faith : for hope , to wait for the fulfilling of them , for he is unto us the hope of glory ; and for love , to in flame that purity and holinesse which they are intended to kindle in us , for the love of christ constraineth us . that by the awe and dread of the name of christ , in whose stead they speak , and unto whom , as the chief shepherd of the sheep , they must give an account , they may be deterred from all those ways of passion , ostentation and vanity , whereby men are sometimes transported to preach themselves rather then christ , and the conceptions of their own heart rather then his counsel , and thereby provoke the people to abhor the offering of the lord. i have taken the liberty of dedicating it unto you , that i might thereby testifie the love and honour i owe your persons , the value i set upon your learned and pious labours , and the real thanks which i return unto you , for the great love which you have expressed towards my person , and assistance which you have afforded me in mine attendance on the service of that diocess . and i hope it will not be grievous unto you , or offensive unto any , if after the example of the antient bishops in the primitive and purer ages of the church , who were wont to sit with their clergy and preside in an ecclesiastical senate , i shall in matters of weight and difficulty intreat the advice and assistance of you who are presbyteri urbis , in order to the more safe , judicious , regular , and inoffensive determining of them . and so i commend you to the grace of god , and remain your most loving brother and fellow labourer in the service of christ and his church , ed. norwich . preaching of christ . 2 cor. 4. 5. for we preach not our selves , but christ jesus the lord , and our selves your servants for jesus sake . a great part of this epistle is apologetical , wherein the apostle laboureth to assert and vindicate his apostolical office and dignity from the prejudices which either the sufferings which attended him in the dispensation thereof , or the suggestions of false apostles , and deceitful workers might have raised up against him . with these men he putteth himself in the balance , and as in many other respects he preferreth himself before them , so particularly in the point of fidelity and sincerity in the work of the ministry : which having mentioned , chap. 1. 12. and 2. 17. 3. 6. and thereupon having set forth the excellency and glory of the evangelical ministry , cap. 3. 7 , — 18. he further demonstrateth his uncorrupt and sincere administration thereof in this present chapter , and in divers consequent parts of this epistle : professing his diligence therein , as in the discharge of a service whereunto he was in special mercy called , ver . 1. his endeavour in godly simplicity as in the sight of god to manifest the truth thereof unto the consciences of men , verse 2. for it was not his prevarication , but mens own blindness , and satanical delusion which hid the gospel from those who received it not , v. 3 , 4. and this his fidelity he further proveth by the substance and tenor of the doctrine which he taught , which was to set forth not himself , but christ jesus the lord , and by the excellency of the divine power concurring with his ministry to give unto men , the light of the knowledge of the glory of god in the face of christ , ver. 5 , 6 , 7. the words contain the mention of a duty , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we preach , and the subject or matter of that duty , set forth , 1. negatively , not our selves . 2. positively , christ as the lord of the church , whereof the apostle was but a servant in order to their good , and his masters glory , of which particulars we shall speak with all brevity and perspicuity . and 1. of the duty , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we preach , implying an allusion to those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and caduceatores , who were wont with an open and loud voice to promulge and publish the edicts of magistrates , of whom we read so often in homer and others . in which respect the prophet is commanded to lift up his voice like a trumpet , isa. 58. 1. alluding unto those trumpets which the priests were commanded to sound in the calling of solemne assemblies , numb . 10. 1. i shall not here insist on the dignity and excellency of this office , which not onely the holy prophets and apostles did attend upon , isa. 6. 8. mat. 3. 1. mat. 10. 7. but the blessed angels , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , luk. ● . 10. yea , he who is the lord of men and angels , was solemnly anointed unto this function , to preach the gospel to the poor , to preach deliverance to the captives , to preach the acceptable year of the lord , luke 4. 18 , 19 , 43 , 44. and though he were the lord of life and glory , unto whom every knee must bow , phil. 2. 10. whom all the angels are commanded to worship , heb. 1. 6. yet he did not disdain to be a minister , rom. 15. 8. and to go about preaching of the gospel of the kingdom , mat. 4. 23. and therefore how mean and ignoble soever this function may be esteemed by men , who value not their own souls , and and therefore are not to be so much wondred at , as pitied , if they undervalue the means of making them happy ; yet we learn from hence with the apostle to magnifie our office , rom. 11. 13. and to esteem it a singular gift of divine grace bestowed upon us , that we should preach the unsearchable riches of christ , eph. 3. 7 , 8. and accordingly to adorn our ministry by such lives and learning as becomes it , and not to dishonour by sordid , earthly , sensual , or brutish conversations , so sacred and divine an office . neither shall i at all mention the difficulty of it , which made the prophet cry out , i am a child , jer. 1. 6. and the apostle , who is sufficient for these things , 2 cor. 2. 16. thereby teaching us by unwearied diligence in our studies , and assiduity in our prayers , to wait upon god for supplies of his spirit and grace , who alone maketh able ministers of the new testament , 2 cor. 3. 6. but i shall speak a very little of the necessity of this weighty work , to awaken and provoke those who are call'd unto it , with the more fear and trembling , with the more fidelity and assiduity to attend upon it . a thing is necessary two ways , either necessitate praecepti , because it is commanded , or necessitate medii , because it is instituted as a special means unto some great and weighty end which is to be thereby attained . the preaching of the gospel is necessary both these wayes . 1. necessitate praecepti , as in special manner appointed by christ , who is the king and lawgiver in his church , as his father sent him , and gave him a commission and a command to discharge the service which was intrusted in his hand , which he with all willingness and obedience set about , though it were not only to preaching but to dying , that so the pleasure of the lord might prosper in his hand : even so did he send forth his disciples , john 20. 21. with a strict commission and command ( as having all power in heaven and earth given to him ) to preach the gospel , mat. 28. 18 , 19 , 20. and in order to the perpetual discharge of that service , he appointed not onely apostles , prophets , and evangelists , which were temporary officers , but pastors and teachers to attend the same to the worlds end , for the perfecting of the saints , for the work of the ministry , for the building up of the body of christ , eph. 4. 8 — 13. and accordingly the apostles took special care to commit the same service unto faithful men , who might be able to teach others , and appointed elders to be ordained in every city for carrying on this necessary work , acts 14. 23. 2 tim. 2. 2. tit. 1. 5. and as our saviour by the argument drawn from his power over them , and their love to him , presseth the exercise of this duty upon his disciples , matth. 28. 18 , 19. iohn 21. 15 — 17. so do the apostles afterward , by the author of their superintendency , the holy spirit , by the property of god in his church , by the blood whereby it was purchased , act. 20. 28. by the presence of god , by the judgement to come , 2 tim. 4. 1. by the crown of glory which they shall receive from the chief shepherd , 1 pet. 5. 1 , 2 , 3 , 4. presse diligence and fidelity in the same upon those whom they ordained thereunto . 2. it is necessary , necessitate medii , unto the great ends of conversion and salvation , for where there is no vision the people perish , prov. 29. 18. when they were without a teaching priest , they were without the true god , 2 chron. 15. 3. no salvation without calling upon god , no calling without faith , no faith without hearing , no hearing without a preacher . it is the apostles gradation , rom. 10. 13 — 15. for albeit it be not medium naturale , which doth by an intrinsecal and constant vertue perpetually produce the effect intended , ( for many more are called than chosen ) insomuch that the prophet complains , who hath believed our report ? isa. 53. 1. all the day long have i stretched out mine hand unto a rebellious people , isa. 65. 2. yet it is medium institutum , appointed by god to be the ministry of reconciliation , 2 cor. 5. 18. and the word of grace , acts 20. 32. whereby ordinarily men are called to salvation , repentance and remission of sinne , being thereby preached in the name of christ , luke 24. 47. the lord working together therewith by the excellency of his power , as it pleaseth him , and dividing unto every man as he will , 1 cor. 3. 5 — 7. 12. 11. in one word , it is necessary , 1. in regard of christ , whose authority instituteth it , and whose glory is greatly concerned in it , as being his effectual instrument to demolish the kingdom of satan , and to bring into captivity every thought to the obedience of him , 2 cor. 10. 5. 2. in regard of the church of christ , the collection , edification , perfection and salvation whereof doth so greatly depend upon it , as the mighty power of god unto that purpose , rom. 1. 16. 1 cor. 1. 21. hereby men are gathered together , and turned from darkness to light , and from the power of satan unto god , john 11. 52. acts 26. 18. hereby they are built up towards the attainment of their inheritance , act. 20. 32. hereby they are carried on in the unity of the faith and knowledge of the son of god unto a perfect man , eph. 4. 13. hereby they save themselves and those that hear them , 1 tim 4. 16. acts 11. 14. 3. in regard of our selves , it is necessary , 1. ad impletionem muneris , for of all stewards , the stewards of the mysteries of god must be found faithfull , 1 cor. 4. 2. 2. ad acquisitionem mercedis , for they that turn many to righteousnesse shall shine as starres for ever and ever , dan 12. 3. 3. ad evitationem periculi , for woe be unto us if we preach not the gospel , 1. cor. 9. 16. so every one of these wayes a necessity is laid upon us . therefore great diligence , fidelity and wisdome is to be used in this so weighty a service . it is no small work whereby strong holds must be pulled down , and every high thing that exalteth it self against the kingdom of god be demolished , whereby sinne and satan must be dispossessed , and the whole man subdued to the obedience of christ , whereby the very natural propensions of men must be changed , and they effectually perswaded to hate what they loved , to love what they hated , to deny themselves , their reason , their will , their appetites , their interests , their lands , their relations , their lives , their all , ( for this they must sometimes do quoad exercitium , ever quoad praeparationem animi ) to please an invisible god , and to obtain an invisible inheritance . this is not the work of an illiterate reader , but of one who hath the tongue of the learned , a workman that need not to be ashamed . this is not the work of a carless loiterer , that shears the fleece , and starves the flock , but of one who gives himself wholly to it . so did those renowned bishops in the primitive times , we read every where in saint chrystome of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intimating that he was a daily preacher ; and of saint ainbrose his omni die dominico , as saint austin tells us , confess . 6. c. 3. prayer and preaching are two excellent and worthy parts of the ministery of reconciliation , appointed as mutual helps and furtherances each to other , and therefore they on either hand do very ill , who justle out and disparage the one by the other , as if performing the one were a sufficient discharge of the ministerial function , and means of the peoples edification and salvation without the other . certainly our saviours commission extends to the worlds end , matth. 28. 20. as long as there are strong holds to be demolished , sin to be reproved , a church to be edified , saints to be perfected , enemies to be resisted , there will be a necessity of every ordinance of christ , by which these great works may be effected . and unto the more sure effecting of them , this weighty work of preaching is to be managed and discharged with that spiritual skill that we may approve our selves unto god , as workmen that need not be ashamed , rightly dividing the word of truth , 2 tim. ● . 15. that is to say , 1. with evidence and demonstrati●n , so as to affect the conscience , and make powerful and awakening discoveries and impressions upon the practical judgement , which may not by any sophisms or subterfuges be evaded , or gain-said ; this the apostle calleth demonstrative or convincing preaching ; my speech and my preaching was not with enticing words of mans wisdom , with ostentation of wit or humane elocution , with rhetoricating sophismes , or plausible insinuating deceptions , as cicero somewhere boasteth that he had dazled the eyes of the judges , and as saint hierome complains of many in his time , id habent curae non quomodo scripturarum medullas ebibant , sed quomodo aures populi declamatorum flosculis mulceant : but saith the apostle , my preaching was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in a spiritual , powerful and invincible demonstration , which admits not of any possibility of being gain-said or disproved ; for such is that syllogisme which the philosopher calls a demonstration , wherein a conclusion is most evidently deduced ex principiis primis necessariis & per se veris , 1 cor. 2. 1 , 4. and elsewere , speaking of an unbeliever , who heareth evangelical preaching , he saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he is so convinced , that he is judged ; the secrets of his heart are so discovered , that he falls on his face as a cast and convicted prisoner , worshippeth god , and acknowledgeth god to be in such preaching , 1 cor. 14. 24 , 25. so the prophet is said to judge men when he maketh them know the abomination of their fathers . ezek 20. 4. and once more , we have not , saith the apostle , walked craftily , nor handled the word of god deceitfully , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by manifestation , or evident discovering of the truth , we commend our selves to every mans conscience in the sight of god , 2 cor. 4. 2. and thus it is said of stephen , that his adversaries were not able to resist the wisdom and the spirit by which he spake , act. 6. 10. 2. with wisdom and seasonablenesse , as men are able to heare and bear , so christ spake the word , mark 4. 33. john 16. 12. we must have milk for the weak , and meat for the strong , so manage our ministry as to prevent and remove all occasions of prejudice and offence from any which watch for matter of advantage and exception against us . 3. with sincerity and faithfulnesse , not dissembling any necessary doctrine , nor dawbing with untempered morter , nor corrupting the word of truth , but delivering the whole counsel of god , pleasing men in all things for their profit and edification , and to all other purposes , not pleasing men but god which trieth the heart , 1 cor. 10. 33. 1 thes. 2. 4. speaking his words whether men will hear or forbear , ezek. 2. 7. and telling them the truth , though we be judged enemies for so doing , gal. 4. 16. 4. with spiritual power and authority , as christ did , matth. 7. 29. to declare unto men their transgression in such a manner as to judge them for it , mic. 3. 8. ezek. 20. 4. that their hearts may be pricked , acts 2. 37. and they made to fall on their face and give glory to god , 1 cor. 14. 25. to shew unto a man his uprightnesse in such a manner as that he may find god gracious to him , and may see his face with joy , job 33. 23. — 26. so to preach the word as to binde and loose , to remit and retain , to heal and settle the consciences of our hearers , that they may finde the gospel come unto them , not in word only , but in power , 1 thes. 1. 5. 5. with meeknesse and all winning insinuations , that there may appear nothing but love and gentlenesse in every thing which we deliver ; as the apostle professeth to the thessalonians , that he was gentle among them , as a nurse cherisheth her children , 1 thes. 2. 7. and exhorteth timothy and other spiritual persons with meeknesse to instruct opposers , and to restore such as are overtaken with any fault , 2 tim. 2. 24 , 25. gal. 6. 1. it is an excellent character which saint austin giveth of a preacher , that he should so manage his office , ut doceat , ut delectet , ut flectat , ut intelligenter , ut libenter , ut obedienter audiatur . so to teach as withal to delight and perswade , and by a constraint of love to gain willing and chearful obedience to the doctrine which he teacheth . 6. with courage and boldnesse , not to fear the faces of any presumptuous sinners , who dare to affront the law , and not to fear the face of god. shall any man be so bold as to do what god forbids ? and shall a minister be so timorous as not to speak what god commands ? shall i be afraid to offend him by doing my duty who is not afraid to offend god by neglecting his ? shall i be afraid to save him who is not afraid to destroy himself ? or shall i be dismaid at the face and frown of a man , and neglect the wrath of god who can tear me in pieces ? be not dismayed at their face , saith the lord , least i confound thee before them , jer. 1. 17. yet this boldnesse must be in a way of conviction and perswasion , without indiscretion and exasperation , that when we shew our zeal against mens sins , we may withal manifest our love to their persons , and that honor and reverend esteem which we owe to their dignities and conditions . lastly , our lives and examples must teach the people as well as our doctrine , we must be like the star which did not onely lighten the wise men , but lead them unto christ , matth. 2. 9. he who by his wicked life buildeth againe those things , which by his holy doctrine he destroyed , maketh himself a transgressor , gal. 2. 18. verbis tantum philosophari non doctoris est sed historionis . it is rather pageantry than serious piety , for men to preach angelical sermons , and to live diabolical conversations , ut dicta factis deficientibus erubescant , as tertullian speaks . we cannot expect that other men should follow our doctrine , when we our selves forsake it , the greatest part of men being like sheep , which go non qua eundum sed qua itur , rather as they are led then as they are taught . and so much of the duty here supposed , the excellency , necessity , and manner of preaching . we proceed to the object or matter of preaching , expressed , 1. negatively , not our selves . men may be said to preach themselves these four ways . 1. when they make themselves lords over the flock , and exercise dominion over the consciences of those that hear them , as if a ministry were a soveraignty , or as if the sheep were their own , to be ordered and disposed as they please ; this is the character which the apostle giveth of the man of sinne , that he sitteth as god in the temple of god , usurping a divine authority over the souls of men , 2 thes. 2. 4. and exercising a bloody tyranny over their bodies . and therefore both our saviour and his apostles to prevent the danger of so tempting an ambition have left strict and severe provision against it . be not you called rabbi , for one is your master , even christ , matth. 23. 8. — 12. we have not dominion over your faith , but are helpers of your joy , 2 cor. 1. 24. not as being lords over gods heritage , but ensamples to the flock , 1 pet. 5. 3. 2. when they make themseves the authors of their own ministry , undertaking so weighty an employment of their own heads , and running before they are sent , as many did in the prophet jeremies time , jer. 23. 21. and many more in in the late licentious days amongst us , of whom we may say as the historian said of an obscure person , that he was homo ex se natus , they were concionatores ex semetipsis nati , self created preachers , as agathocles , a prince of a potter , a preacher of a trooper , men who made it the principal business of their usurped preaching to disgrace , and pull down legitimate preachers , and beget an undervaluing of those serious principles , which they knew sober and fixed divines would never desert , and contrary unto which they were resolved to act . 3. when they make themselves the matter of their preaching , prophesying lies and the deceits of their own hearts , jer. 23. 16 , 26. teaching for doctrines the traditions or commandments of men , mat. 15. 9. making sad the righteous , and strengthning the hands of the wicked by their lies , following their own spirits , ezek. 13. 3 , 22. venting in the place and name of christ their own passions , and animosities , their own interests and jealousies , their own private opinions and paradoxes , somenting distempers , ingenerating discontents and divisions in the hearts of the people , corrupting the minds , perverting the judgements , ensnaring and intangling the consciences of those that hear them ; turning aside to vain jangling , departing from the faith , giving heed to seducing ▪ spirits , speaking lies in hypocrisie , teaching things which they ought not , leading captive and deceiving the hearts of the simple , sowing tares in the lords field , being the snare of a fowler in all their wayes , walking in the spirit and in falshood , prophesying of wine and strong drink , causing the people to erre through their lies and their lightnesse . that you may keep your selves from this crimson and bloody sin , often recount that dreadful intermination , deut. 18. 20 : the prophet which shall presume to speak a word in my name , which i have not commanded him to speak , or that shall speak in the name of other gods , even that prophet shall die . see also jer. 14. 14 , 15. jer. 23. 11 , 12 , 15 , 30 , 31 , 32 , 39 , 40. eze. 13. eze. 34. hos. 4. 6 , 9. 5. 1. 9. 7. mic. 3. 5 , 6 , 7. mal. 2. 1 , 2 , 3. 8. 9. mat. 23. 13. — 29. 2 cor. 11. 13 , 14 , 15. gal. 1. 8 , 9. 2 pet. 2. 1 , 2 , 3. 4. when they make themselves the end of their preaching , making so holy an ordinance subservient to their vain glory , or ambitious pursuits , or filthy lucre , or plausible compliance , or private interests , as the pharisees , who for a pretence made long prayers , that they might devoure widows houses , supposing gain to be godlinesse , as the apostle speaks , 1 tim. 6. 5. when they pursue crooked and indirect aimes of their own , oftentation of learning , inticing words of mens wisdom , commending themselves , pleasing others , 1 co● . 2. 4. 2 cor. 10. 12. gal. 1. 10. quite contrary to the practise of the holy apostle , who in his function and ministry walked not in craftiness , handled not the word of god deceitfully , 2 cor. 4. 2. did not exhort out of uncleanness , or in guile , used not flattering words , nor a cloak of covetousnesse , pleased not men , nor sought glory of any , 1 thes. 2. ● . — 6. but made it his onely end to please god , and by all means to save souls , to manage his masters interest and not his own , that christ alone might be glorified in the hearts of men ; for how much so ever we attribute to our selves , so much we detract from christ. whom the apostle makes the sole matter of his preaching . which leads to the positive part of our preaching , christ jesus the lord , whereby is intimated that the lord jesus is both the author , the object , and the end of all our preaching . 1. the lord jesus is the authour and instituter of this service in his church ; how high a presumption it is for men to intrude into a ministry without a call and warrant from god , the sad examples of corah , dathan , abiram , vzziah , the vagabond exorcists , acts 19. 13 ▪ — 16. and others do abundantly testifie . and therefore as aaron was solemnly separated to minister to the lord , 1 chron. 23. 13. and in like manner christ was called of god an high priest after the order of melchizedec , heb. 5. 5 , 6 , 7 , 10. even so were his apostles sent by him , mat. 28. 19. and by authority from him did they ordain others unto the same service , act. 14. 23. and direct the same course to be observed afterwards , 2 tim. 2. 2. tit. 1. 5. from him then , and those whom he hath appointed must we receive both our mission and our message , our whole ministry we must receive in the lord , as it is said of archippus , col. 4. 17. it must be given and committed to us , before we presume to take unto our selves the stiles of ambassadors for christ , 2 cor. 5. 18 , 19 , 20. joh. 3. 27. 1. from him we must have our mission , for how shall they preach except they be sent , saith the apostle , rom. 10. 14. an honor must not be undertaken without a call , no man taketh this honour unto himself , but he that is called of god , heb. 5. 4. the ministerial function is an honour , as the apostle sheweth , 1 tim. 5. 17. a trust must not be undertaken without a call , the ministry is a trust and aeconomy , 1 cor. 9. 17. great would be the disorder and confusion , great the mischief and danger , if hereticks and seducers might of their own heads sow their tares & subvert the souls of men ; if ignorant and self conceited men may heap up to themselves hearers ; if giddy and unstable people may run after novelties , and be carried about with divers and strange doctrines ; if so honorable an office should be exposed to contempt , and be destitute of divine blessing and assistance by the invasion of unqualified and worthless intruders . a call then is necessary . and this call , though mediate and by the ministry of men , is from christ. pastors and teachers , who have onely a mediate call , are set up by him as well as apostles and prophets , eph. 4. 11. the elders of ephesus , though appointed by an ordinary call , are said to be made overseers by the holy ghost , act. 20. 28. this call is twofold , internal and external . 1. internal , standing , 1. in an evidence of fit qualifications for so weighty a work , viz. 1. sanctity of life , which may fit and dispose for the faithful and conscionable discharge of the office , to make a man a zealous for the glory of god , sensible of the interest of souls , b exemplary to the flock , able to c speak experimentally of the ways of god , d the devices of satan , the e deception of lust , f the issues of temptation , g the consolations of the holy spirit , and other the deep mysteries of salvation . 2. soundness of doctrine , and such able parts of substantial learning , as that he may be h apt to teach , to i speak a word in season , to k shew a man his uprightnesse , to l convince gain sayers , to m use sound speech which cannot be condemned . it is not a little measure of learning which will serve to open the scriptures , to confute errours , to state questions , to decide controversies , to resolve cases , to speak with demonstration and authority to the consciences of sinners . the lord hath been pleased to intersperse something of almost all kinde of other learning , besides divine , in the scriptures . physick , in what is reported of beasts , birds , plants , meteors , precious stones , &c. ethicks and politicks in solomons proverbs and ecclesiastes . logick and rhetorick in the strong reasonings , and powerful elegancies of prophets and apostles . mathematicks and architecture in the structure of noahs ark , and of solomons and ezekiels temple . languages , the old testament being written in hebrew and chalde , the new in greek . allusions to exotick and profane history and antiquity , mythology , parables , poetry , quotations out of prophane writers . and all this to instruct us what abundance of learning is requisite unto him who will rightly understand and divide the word of truth . 3. aptnesse to teach , spiritual skill and wisdom to shew himself a scribe instructed to the kingdom of heaven , mat. 15 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the apostles expressions are , 1 tim. 3. 2. 2 tim. 2. 2. 2. this internal call standeth in a sincere desire , by the secret work of god on the heart , to serve him and his church in the work of the ministry , and that not out of ambition , covetousnesse , or carnal affections , but out of an intire regard to the glory of god , and salvation of souls . the apostle calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 tim. 3. 1. a willingnesse unto it , 1 cor. 9. 17. an addicting ones self unto it , 1 cor. 16. 15. an offering a mans self to be sent by god , isa. 6. 8. 2. the external call instituted by christ in his apostles , is managed by their successors , the bishops and pastors of the church . 1. in examination of the fitnesse of those who judge themselves thus inwardly called , by the preceding qualifications , that the office may not be invaded by ignorant or unworthy persons , 1 tim. 3. 10. 2. in approbation , when upon trial men are found able , willing , apt , faithful , the church by her officers declareth them such , and giveth testimony unto them , as the apostle doth unto epaphras and tychicus , col. 1. 7. 4. 7. 3. in separation and solemn consecration unto the function by fasting and prayer , commending the persons so approved unto the grace of god , act. 13. 2. 14. 23. and this done in the church assembly , praesente plebe , whose assent and testimony was anciently required , of which we read in saint cyprian , ep. 68. concil . carthag . 4. can . 2● . and in leo. ep. 89. hereby the church are witnesses , and ( not declaring their dissent and dissatisfaction ) approvers of what is done . and it was done with the rite and ceremony of imposition of hands , 1 tim. 5. 23. as importing , 1. a dedication and devoting the person to the office , numb . 27. 18. 2. a deriving authority to administer the office. 3. an imploring the gifts , blessing , protection , custody of the holy spirit upon them , and commending them to the grace of god , act. 14. 26. thus from christ and according to his institution ministers of the gospel have their mission . 2. from him they must receive their message . he is king in the church , and they his ambassadors , who must from him only receive their instructions , 2 cor. 5. 20. they must speak his words , ezek. 2. 7. that the church may have a proof of christ speaking in them , 2 cor. 13. 3. and of the counsel of god delivered by them , acts 20. 27. teaching the people the things which he hath commanded , mat. 28. 20. his command is our commission . we must deliver nothing but what we have received . i have received of the lord that which also i delivered unto you , 1 cor. 11. 23. that which i have heard , saith the prophet , of the lord of hosts , the god of israel , have i declared unto you , isa. 21. 2. speak unto all the cities of judah which come to worship in the lords house all the words which i command thee to speak unto them , diminish not a word , jer. 26. 2. what thing soever i command you observe to do it , thou shalt not add thereto , nor diminish from it , deut. 12. 32. if any man speak , let him speak as the oracles of god , 1 pet. 4. 11. the lord hath committed unto us the word and ministry of reconciliation , what we do in attendance on that ministry we do in christs stead , and therefore ought seriously to consider with our selves , whether the words which we speak unto the people , be , for the truth , gravity , and sanctity of them , such , as may without indignity done to christ , have his name and authority prefixed on them . he will not own the dictates and inventions of men for the oracles of god. though it belong to the duty , authority , and wisdom of the church to direct meer circumstantials in the service of god , so as may most conduce unto that order and decency which god requireth , so as may best become the seriousnesse , simplicity , and sanctity of so heavenly and spiritual worship : yet she may not impose as doctrines her commandments , mat. 15. 9. she may not adde any thing to the alsufficiency and plenitude of the holy scriptures , deut. 4. 2. prov. 30. 6. when we speak of the means of salvation , of the rules , principles , and grounds of faith and worship , of the adequate subject of evangelical preaching , we must keep to the law and testimonies , if we speak not according unto them , it is because there is no light in us , isa. 8. 20. no doctrine is necessary or sufficient to carry us unto heaven , but that which first came down from heaven . thus we preach christ jesus the lord , as the author both of our mission and of our message . ii. we preach christ jesus the lord , as the matter and substance of our preaching ; there is not any matter of preaching , which doth not either explicite or reductive comprise christ in it . we preach christ crucified , 1 cor. 1. 23. i determined not to know any thing among you , save jesus christ and him crucified , 1 cor. 2. 2. all materials of religion are contained under four heads , agenda , credenda , petenda , participanda , duties to be done , mysteries to be believed , mercies to be implored , seals to be imparted . 1. of the agenda , the law is the rule , and this is a schoolmaster to bring us unto christ , gal. 3. 24. consider it as covenant of life , , and so it sends us unto christ , by whose onely obedience the righteousnesse thereof hath been fulfilled for us , i am not come to destroy the law , but to fulfill it , mat. 5. 17. by whose onely sufferings and satisfaction the curse thereof hath been removed from us , gal 3. 13. christ is the end of the law , rom. 10. 4. consider it as a rule of living , and so also it sends us unto christ. 1. his spiritual doctrine openeth the sense and wideness thereof unto us , for his commandment is exceeding broad , this was one great end of his sermon in the mount to vindicate the law from the narrow glosses which had been cast upon it . 2. his most holy example leads us in the way of it , that we may walk as he walked , 1 pet. 2. 21. 1 john 2. 6. 3. his holy spirit and grace , and his love shed abroad in our hearts , enable and constrain us to the obedience of it , i am able , saith the apostle , to do all things through christ who strengthened me , phil. 4. 13. we must never preach the law without christ. as it was delivered , so it must be preached , in the hand of a mediator , gal. 3. 19. when we discover the disease we must shew the physician . so god to adam , 1. conviction , where art thou ? then consolation , the seed of the woman shall bruise the serpents head , gen. 3. 9 , 15. so john baptist , to the multitude , first generation of vipers , then , bring forth fruits worthy of repentance , luke 3. 7 , 8. so christ to laodicea , first , thou ▪ art poore , and blinde , and naked : then , i counsel thee to buy of me gold tried , rev. 3. 17 , 18. thus omnia agenda lead to christ. 2. omnia credenda contained in the gospel are comprized in christ. 1. all the doctrines of the gospel , as is evident by every article of the creed . i believe in the father as the father of christ ; by whom he made the world , col. 1. 16. and in whom he is our father , john 20. 17. i believe in the holy ghost , who is the spirit of christ , rom. 8. 9. gal. 4. 6. vicarius christi , who brings him and his comforts to the soul. i believe the holy catholick church , the spouse of christ , the body of christ , the fulness of him that filleth all in all , eph. 1. 23. caput & corpus unus est christus . i believe the communion of saints , & our communion is with the father & the son as k. of saints , 1 joh. 1. 3. and with holy angels and men , as subjects to that king. the remission of sins , and this is from him , it must be preached in his name , luke 24. 47. the resurrection of the body , and this also is from him ; the son quickeneth whom he will john 5. 21 , 25. john 11. 25. the life everlasting , and this from him . christ in us the hope of glory , col. 1. 27. 2. all the promises of the gospel have their foundation and stability in christ ; they are in him yea , and amen , 2 cor. 1. 20. he the purchaser of them by his propitiation : he the procurer of them by his impetration : he the fulfiller of them by his princely administration . 3. all the comminations of the gospel lead us to consider christ as the sanctuary and refuge , through whom they are by believers to be avoided , as the prince and judge by whom they are upon unbelievers to be inflicted , acts 10. 42 , 43. 13. 39. 4. the whole covenant of grace leads us unto him . for as the covenant of works was made with the first adam in behalf of his posterity , so the covenant of grace is made with the second adam in behalf of his posterity . he being both god and man is equally concerned in the interests of both ; and accordingly he preserves gods interest by his satisfaction and righteousnesse , and mans interest by reconciliation and blessedness . he is the surety of the covenant , for the satisfaction of god , heb. 7. 22. and he is the mediator of the covenant for the reconciliation of man , heb. 8. 6. thus omnia credenda lead unto him . 3. omnia petenda , all things to be prayed for do necessarily carry us unto christ. his father the answerer of our prayers . i bow my knees to the father of our lord jesus christ , eph. 3. 14. his spirit the author of our prayers . the spirit of the son in our heart crieth abba father , gal. 4. 6. his name the argument of our prayers . whatsoever ye ask the father in my name , he will give it you , john 16. 23 , 24. his intercession the efficacy of our prayers ; this the incense offered with the prayers of all saints on the golden altar , rev. 8. 3. 4. omnia participanda lead unto him . baptisme simulacrum mortis & resurrectionis christi , the image of the death and resurrection of christ , wherein we are planted and regenerated to his life and likenesse . the lords supper , the memorial of the death of christ , wherein we feed and feast upon him as our passover which was sacrificed for us , 1 cor. 5. 7 , 8. in one word , we preach him , 1. in his office , as the christ anointed of his father . 2. in the great ends of those offices , which are to be our jesus to save us , and our lord to rule us ; to be a prince and a saviour to give repentance and remission of sinnes , acts 5. 31. iii. we preach christ jesus the lord as the great end of all our preaching , that thereby we may advance his interest , and promote his designs , that he may see of the travel of his soul and be satisfied . that his people may be gathered , his body edified , his saints perfected , his enemies subdued , his gospel propagated , his name glorified , and he finally admired in all them that believe , 2 thes. 1. 10. these are in se finis operis , eph. 4. 12. and they ought to be in us finis operantis . and now having secured christs honour and interest , the apostle returns again to himself , and sheweth in what capacity he looketh on himself in the church of christ , not as a lord , but as a servant . our selves your servants , far from the temper of those whom you suffer to bring you into bondage , to smite , to devoure you , to exalt themselves , 2 cor. 11. 20. whatever titles of honour or dignity the pastors of the church are adorned withal , ( as the apostle assureth us of an honor due unto it , 1 tim. 5. 17. and an authority entrusted with it , 2 cor. 10. 8. ) yet this very honour consists in a service which they owe to the church of christ. christ onely hath domination and preheminency , all others , even apostles themselves , nothing but service and ministry . as the priests and levites are commanded by josiah , to serve the lord and his people israel , 2 chron. 35. 3. the highest officers and noblest abilities are all the churches , and for their edification , 1 cor. 3. 22. the names in scripture given to pastors , as stewards , ministers , watchmen , labourers , all import a service , excluding domination , which our saviour expresly forbids , mat. 20. 25. 28. including humility , industry , fidelity , love , helpfulnesse , all endeavours to attend the service of the churches faith , as the apostle calls it , phil. 2. 17. yet withal they are such servants and stewards as are also rulers , so they are called , luke 12. 42. 1 tim. 5. 17. serviunt utilitati non potestati , servants they are to the souls of the people , but not to their power , whom the people have no despotical authority over , but are to submit unto as unto those that watch for their souls , 1 cor. 16. 15 , 16. heb. 3. 17. and therefore the apostle addeth , that they are the peoples servants for jesus sake , in order to the promoting of his honour and interest in the church . the church is his spouse , his flock , his body , is to him the purchase of his own blood. we are his officers , and must give an account of you to him . our love , our loyalty , our fidelity , our fear of him constrain us to spend and to be spent in the service of your souls . he is our jesus and your jesus , as we expect our own salvation from him , or value and desire yours , we must serve your faith and shew our selves his servants by being yours . i shall conclude all with a word of exhortation to my reverent brethren in this sacred function , and you that are candidates thereof , 1. preach the gospel , be instant in season and out of season reprove , rebuke , exhort with all long suffering and doctrine ; think not much to further the salvation of those by your labours , whom christ purchased with his blood , magnifie your office , not by pomp and state , by scorn or superciliousnesse ; these things debase it ; but by humble and painful attendance upon the ministry which you have received of the lord. esteem not that a needless office , which the apostle hath made necessary ; nor a bootlesse service unto the performance whereof so great a reward , unto the omission whereof so great a woe is annexed , 1 cor. 9. 16 , 17. if you be not moved by the souls of others , preach for your own sakes , that you may save your selves . if you value not your own salvation , preach for the sake of others , that you may save those that hear you , 1 tim. 4. 16. if there be yet ignorance in the people , let them not continue in darknesse for want of your teaching . if there be yet sins amongst them , let them not perish under them , for want of your reproving . if they be yet imperfect , let them not be still children , for want of your instructing ; if they be yet exposed to temptation , let not satan swallow them up , for want of your resisting him . if satan destroy men by his suggestions , he shall not answer for them as an officer ( he had not inspection over them ) but as a murtherer onely . if you destroy them by your negligence , if the shepherds do not feed , nor the physicians heal , nor the watchmen keep , nor the stewards provide for the flock , you have betrayed a trust , abused a lord , exposed a depositum , you shall give an account , not onely for souls murthered , but for an office neglected , for a talent hidden , for a stewardship unfaithfully and injuriously administred . o therefore studiously and conscientiously apply your selves to this heavenly skill of spiritual preaching . preach in good earnest , as those who seriously intend their own and their hearers salvation . preach not as a rhetorician at a desk , only to tickle ears , and to play a prize ; but as an advocate at a bar to preserve a client , to save a soul. so convince of sinne , the guilt , the stain , the dominion , the pollution of it , the curse and malediction whereunto the soul is exposed by it , that your hearers may be awakened , and humbled , and effectually forewarned to flee from the wrath to come . so convince of the alsufficient righteousnesse , and and unsearchable riches of christ , the excellency of his knowledge , the unmeasurablenesse of his love , the preciousnesse of his promises , the fellowship of his sufferings , the power of his resurrection , the beauties of his holinesse , the easinesse of his yoke , the sweetnesse of his peace , the joy of his salvation , the hope of his glory , that the hearts of your hearers may burn within them , and they may flie like doves unto their windows for shelter and sanctuary into the arms of such a redeemer , who is able and willing to save to the uttermost those that come unto god by him , that they may with all ready obedience , and by the constraining power of the love of christ , yield up themselves to the government of this prince of peace , by whom the prince of this world is judged and cast out , his works destroyed , and we for this end bought with a price , that we should not be our ▪ own , but his that bought us , nor live any longer unto our selves , but unto him that loved us and died for us , and rose again . 2 preach not your selves , your own imaginations , the devices of your own hearts , set not up your reason against gods word , nor your will against his grace , nor your interest against his glory , nor your fleshly wisdom against the simplicity of his holy gospel . preach not out of ostentation meerly to the fancies and wits of men to please or to tickle them , but out of manifestation of truth to the conscience to please god. preach not your own passions and animosities , things tending to widen breaches , to foment jealousies and discontents , to kindle fedition , to cherish faction , to beget turbulency & disquiet , to shake the piety which the people owe to god , or the loyalty they owe to their prince , or the tranquility which they ought to promote in church and state ; but as servants of a prince of peace , preach those things which make for peace , and which may heal the divisions & compose the distempers which yet remain in the midst of us . 3. preach christ jesus the lord , determine to know nothing among your people but christ crucified , let his name and grace , his spirit and love triumph in the midst of all your sermons . let your great end be to glorifie him in the hearts , to render him amiable and precious in the eyes of his people ; to lead them to him as a sanctuary to protect them , a propitiation to reconcile them , a treasure to enrich them , a physician to heal them , an advocate to present them and their services unto god : as wisdom to counsel , as righteousnesse to justifie , as sanctification to renue , as redemption to save , as an inexhausted fountain of pardon , grace , comfort , victory , glory . let christ be the diamond to shine in the bosom of all your sermons . 4. serve the souls , not the wills or lusts of men . consider the worth of souls , their excellency , their immortality , the price that bought them , the sin which defiles them , the curse which destroys them , the grace which renues them , the glory which blesseth them . consider the vigilancy of satan who goeth about to devour them . his malice and industry , his power and policy , his sophisms and devices , his artifices and temptations , the indefatigable diligence , and various methods he useth to destroy them , against whose engines and machinations our ministry is appointed . is it a small sin to gratifie satan by neglecting to save those precious souls which he seeketh to ruine ? is it a small sin by our carelesnesse to betray such souls as those , and our own with them , to the peril of eternal perdition ? shall we be able to endure the hideous outcry of destroyed souls wherewith we had been entrusted , howling out that doleful accusation against us , parentes sensimus parricidas , our guids have misled us , our watchmen have betrayed us , our pastors have starved us , our stewards have defrauded us , our fathers have been our parricides ? for jesus sake , if you love jesus ; it is the argument which himself useth , joh. 21. 15 , 16 , 17. ( and if any man love not the lord iesus , let him be anathema maranatha . ) if you would have jesus love you , if you tender his sheep , if you regard his command , if you fear his wrath , if you value his salvation , study the price of souls , snatch souls out of the fire , forewarn souls of the wrath to come , be humble , be faithful , be painful , be pitiful towards the souls of men . commend your fidelity , set forth christs excellency unto the souls of your hearers , that you may be able to say to him at his coming , as he to his father , behold me and the children whom thou hast given me . thus doing , you shall both save your selves and them that hear you . finis . notes, typically marginal, from the original text notes for div a57151-e180 quintilion . phil. 3. 8 , 10. eph. 3. 8 , 18 , 19 hag. 2. 7. cant. 5. 10 , 16. heb. 12. 2. col. 1. 27. 2 cor. 5. 14. 2 cor. 5. 20. 1 pet. 5. 4. heb. 13. 17. jer. 23. 16 , 22 , 26. 1 sam. 2. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ignat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 origen . consessus cleri . cyprian . senatus ecclesiae . hieron . vid. cyprian : passim . epist. 6. 18 , 19 , 24 , 28 , 31 , 32 , 33 , 35 , 40 , 46 , 58 , 66 , 71 , 72. notes for div a57151-e760 a acts 17. 16. b 1 tim. 4. 11 , 12 1 thes. 2. 10. c eph. 3. 4. d 2 cor. 2. 11. e eph. 4. 12. f 1 cor. 10. 13. g rom. 1. 11 , 12 ▪ h 1 tim. 3. 2. i isa , 50. 4. k job 33. 23. l tit. 1. 11. m tit. 2. 8. 2 tim. 4. 2. rom. 11. 13. col. 4. 17. joh. 16. 8 , 9. luke 3. 7. joh. 16. 10. eph. 3. 8. phil. 3. 8. eph. 3. 18 , 19. 2 pet. 1. 4. phil. 3. 10. psal. 110. 3. mat. 11. 30. joh. 14. 27. psal. 51. 12. col. 1. 27. luk. 24. 32. isa. 60. 8. heb. 7. 25. 2 cor. 5. 14. john 12. 31. 16. 11. 1 joh. 3. 5 , 8. 1 cor. 6. 19 , 20. 2 cor. 5. 15. meditations on the fall and rising of st. peter by edward reynolds ... reynolds, edward, 1599-1676. 1677 approx. 61 kb of xml-encoded text transcribed from 70 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-10 (eebo-tcp phase 1). a57146 wing r1266 estc r15342 13029436 ocm 13029436 96725 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. a57146) transcribed from: (early english books online ; image set 96725) images scanned from microfilm: (early english books, 1641-1700 ; 399:4) meditations on the fall and rising of st. peter by edward reynolds ... reynolds, edward, 1599-1676. reynolds, edward, 1629-1698. [28], 111 p. : port. printed for thomas parkhurst ..., london : 1677. edited by his son edward reynolds. reproduction of original in cambridge university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng peter, -the apostle, saint. 2003-12 tcp assigned for keying and markup 2003-12 aptara keyed and coded from proquest page images 2005-02 john latta sampled and proofread 2005-02 john latta text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion meditations on the fall and rising of s t peter . by edward reynolds , late lord bishop of norwich . london , printed for thomas parkhurst , at the bible and three crowns in cheapside near mercers-chappel , and at the bible on london-bridg , 1677. an advertisement to the reader . courteous reader , as i cannot expect thy thanks , so i need not fear thy censure for the publication of these meditations . for by the forwardness of the book-seller to promote thine ( i hope ) as well as his own profit , they passed the press altogether without my knowledg ; and before i received the least intimation of any such design , they were by him presented to me intirely printed , desiring my attestation of their legitimacy . to prevent therefore thy doubt and suspicion touching their true author , i do from good and manifold evidence assure thee , they are the genuine , though early off-spring of that reverend person whose name is prefixed to them . in his lordships life-time i have often heard him mention , not only in general this tractate , as one of his first theological essays ; but likewise in particular , his presenting thereof to a pious and charitable * gentlewoman , who by an holy emulation of her name-sake joanna in the evangelist , did minister unto christ of her substance , by liberal gifts to his preachers and poor . from this copy fairly written with the authors own hand , and prefaced with a short paper of verses to that his friend , were they printed by the stationer . and since the decease of my father , and his only brother * ( both within the compass of two months ) , two copies of the same came into my possession ; amongst each of their papers , one : both the fruit as of the heart and head , so of the hand too of the author , exactly agreeing together , as i found upon perusal of them ; and ( as far as my memory can assist me , absent from my study in comparing them ) fully according with this third , now made publick . the first lisping salutes of young children , and the last gasping farewells of dying friends , of all words , are wont to make most deep and lasting impressions upon us . that these short meditations , some of the first juvenile breathings in divinity of that devout soul now with god , may obtain like effect , is the prayer of thy faithful servant edw. reynolds . london , march 13 , 1676 / 7. to the reader . this reverend author , of great renown for piety and learning , needs no letters of commendation : for as it was said of righteous abel , that he being dead , yet speaketh , heb. 11. 5. so this profound and pious divine yet lives , and speaks in his excellent works ; wherein he hath studied ( as the apostle gave in charge to timothy ) to approve himself a workman that needeth not to be ashamed , rightly dividing the word of truth , 2 tim. 2. 15. yet because many eminent writers not only after they were dead , but even whilst they were alive , have been much abus'd and injur'd by surreptitious , or supposititious , at least by imperfect copies of their works ; therefore i thought my self obliged ( as being an ancient and intimate acquaintance of the worthy author ) to give this testimony to the truth , viz. that these ensuing meditations concerning saint peters fall and rising , are the genuine issue of the head-labours , and heart-labours of the author , whose name they bear , and whose stile they resemble as face in water answers face , — sic oculos , sic ille manus , sic ora ferebat . neither do they only resemble his stile ( which is much of an evidence to be his ) but they are printed according to his own original manuscript . these meditations were pen'd and sent ( as a new-years gift ) to one of his ancient friends in oxford , much about that time , when he wrote those two learned treatises , one of the passions and faculties of the soul of man. the other , of meditations of the sacrament of the lords supper . when he was fellow of merton-colledg , oxon , his pregnant gifts and graces shined forth even in his younger years . how well he hath improv'd his time not only in his elder years , but in his younger also , his learned labours declare , publisht for the great benefit of the church of god. this consideration deserves such a special remark of honour to be fixt upon him , as to perpetuate his blessed memory to posterity , and to remain for the living as a signal pattern worthy of imitation . it 's observable , that in his preaching and writing ( as the wiseman chargeth ) whatsoever his hands found to do , he did it with all his might , eccles. 9. 10. he was such a preacher as the same wiseman mentions , the preacher sought to find out acceptable words , and that which was written was upright , even words of truth , eccles. 12. 10. david said to araunah , when he would have given him freely oxen for burnt-sacrifice , i will surely buy it of thee at a price , neither will i offer burnt-offerings unto the lord my god which doth cost me nothing , 2 sam. 24. 24. it 's abundantly evident , that this eminent preacher and writer bestowed much pains and studies in whatever he preacht or printed . his works smell of the lamp , and of indefatigable industry . i shall add no more concerning the author , because i cannot say enough of his deserts : and the sayings are vulgar , nemo vituperat herculem . expede herculem . the subject of these meditations is peter's fall and rising . one thing is added in saint mark , which is not mention'd in the other three evangelists : for it 's said , and when he thought thereon , he wept . if we peruse the original word , we shall find that he cast something over his head ( as mourners and delinquents us'd to do when they were asham'd to be seen ) , and so theophylact interprets the place . peter denied shamefully , and therefore he wept bitterly . great sins will cost even god's dearest children great and bitter sorrows . we might add more instances of david , mary magdalen , paul , &c. but this instance of peter is a sufficient evidence . it 's a saying of justin martyr , that it 's best of all not to sin : and next , to amend upon the punishment . but who of any understanding would therefore break his head , because he hopes to have a good medicine to cure it ? the uses which we ought to make of this instance of peter , are mention'd by saint paul , thou standest by faith , be not high minded , but fear , rom 10. 20. wherefore let him that thinketh he standeth , take heed lest he fall , 1 cor. 10. 12. what st. austine said of david , may be well applied particularly unto our selves , let such ( saith he ) who have not fallen , hear , and take heed of falling : such as have fallen , let them hear and rise again . here is not propounded an example of falling , but an example of rising again after falling . this treatise ( though short ) is pithy and solid , and contains the quintessence of good invention , and sound judgment , ( which are the two parts of logick . ) it may be compar'd to an illiad in a nutshell , or to a map describing in a little compass of paper , a large country , which is contain'd in a few significant words ; and the motto may be — pondere non numero . the same renowned author hath preacht many excellent and elaborate sermons upon that mysterious prophecy of zachariah . and likewise he hath preacht many profound sermons upon several cases of conscience : both which he hath unfolded with great dexterity of judgment ; many whereof i my self ( with others far better able to judg ) have heard him preach ( about twenty and six years since ) in oxford , both to admiration and satisfaction . it 's much to be desir'd and hoped that it may be obtain'd for the publick good , that the reverend and learned doctor his only surviving son , who doth patrissare , ( to whom may be applied that of the poet , — vno avulso , non deficit alter aureus , & simili frondescit virga metallo . virg. ) would be prevail'd withal to print those elaborate sermons , which ( questionless ) will much conduce to the publick good of the church of god. in the mean time let us be thankful unto god who hath given such gifts and graces unto men , and let us make the best improvement of them whilst we have them ; and let us ( according to our saviours example ) work the works of him that sent us , while it is day : the night cometh when no man can work , joh. 9. 4. i shall not detain thee ( reader ) any longer in a preliminary discourse from reading these choice meditations . thy profiting by them is as well desired for thee , as for him , who desires thy prayers , and remains thy servant for christs sake , h. w. march 20. 1676 / 7 to my good friend mrs. nixson . the season is of joy , the gift of tears : this seems a discord unto common ears . but he that makes the ficrcest wolf to sleep , and feed in friendship with the weakest sheep , vnites remotest passions , and can bring waters of comfort from griefs bitter spring : the jolliest baltaser on earth may borrow true joy of him who seems o'rewhelm'd in sorrow . begin the year , and pass it in these tears , they 'l yield you joy against your greatest fears . and kindly entertain your poor friends thrift . a renew'd peter , for a new-years-gift . your true friend , e. r. imprimatur hic liber , cui titulus ( meditations on the fall , &c. ) g. jane r. p. d. hen. epis. lond , a sacris domest . meditations on the fall and rising of peter . meditat . i. pride and presumption have been ever , as well in the godly as in the wicked , the forerunners of a fall. the first man , adam , the first apostle , peter , both fell by these . had adam given less ear to the proud perswasion of a weak sex , and peter to the presumptions of a weak confidence , the one had not plung'd his posterity into a depth of wretchedness ; nor both , themselves into a depth of sorrow . high conceits and resolutions built on shallow ground , can promise nothing but ruin on the head of him that rais'd them . med . ii. what can we expect from peter but a triple denial of his masters person amongst his enemies , who dares even to his own face make a double denial of his truth ? he that will adventure to deny the truth of christs word , will quickly upon temptation deny the profession of his truth . you all ( saith christ ) shall be offended because of me this night . nay , lord , answers peter , though all , yet never i. yes , peter , thou more than any : for this very night thou shalt thrice deny me . o no lord , i know mine own strength , i am so confident of my love unto thee , that neither life nor death can separate me from it . i have a sword in my hand , and i have a sword in my mouth ; my blade and my profession shall both follow thee unto death . peter hath not yet learn'd , not to contradict his master , though once he got nothing but a satan for it . it is not one either rebuke or disgrace , can root up the untowardness of a corrupt disposition . weak man ! seest thou not how thou hast already begun to deny thy lord ? and even then hast enter'd upon a revolt , when thou seemest most fortified and constant in thy resolution ? that man denies him , who denies his word , he being no longer christ than he is true . why then shouldest thou either distrust thy masters word , which told thee , that all should be offended ? or else have any such confident presumption of thine own strength , or uncharitable conceit of thy fellows weakness , as to believe his prediction touching their falling , and yet think he was deceiv'd in thee , who art peremptory and confident of thine own standing ? that god which out of true weakness hath ordained strength , doth here out of presumed strength foretel weakness ; and as he can make the mouths of babes and sucklings to confess him , so can he suffer the mouth of an apostle , a peter , to deny him . shewing in both the dependance as well of strong as of weak on his goodness : the strongest apostle being not able without his sustaining-grace to confess him ; and with it , the weakest infant in the street being enabled to cry hosanna unto him . med . iii. i cannot be so uncharitable as not to believe , that it was peters faith and love which made unto christ this promise of perseverance in his profession : such fruit and sweetness had he found in those words of eternal life , such power in that son of the living god , that he could not but think it blessedness to follow and enjoy his society even unto death , who was able to sweeten and sanctifie death it self . but behold , in the same soul , nay in the same action , a mixture , i had almost said a predominancy , of faith and flesh ! the desire and the purpose come from faith , the confidence and resolution came from flesh . self-dependance , pride , or any other carnal affection which is more deeply rooted in the particular nature of any man , do often intermix themselves in his most holy actions . it was faith that made peter go down upon the water , but it was flesh that made him begin to sink : faith made him zealous in christs cause , but flesh drew hls sword at malchus his ear : faith made him follow christ , but flesh made him follow afar off : faith made him accompany christ to the garden , but flesh made him sleep when he should have sorrowed : faith made him promise perseverance , but flesh made him peremptory in that promise : in a word , faith made him resolute to confess , but flesh to contradict his master . vows and promises unconditionally addressed , cannot but prove dangerous to the strongest faith. god must first give us perseverance , before we can promise it ; it is not in our power , though it be our duty to perform it . though peter may in the vertue of christs promise be sure not to fall into hell , he cannot in the vertue of his own promise be sure not to fall into temptation ; though he can be secure that faith shall have the last victory ; yet he cannot that it shall have every victory : though it cannot die and be finally dried up , yet it may ebb , and languish ; and though even now it can look undauntedly on the nails of a cross , yet presently it may be affrighted at the voice of a maid . he only that hath given faith unto us , can give life and action unto our faith . christ is both the quickner , and the object of our faith , by whose power it worketh , and on whose merits it relyeth . when he therefore is pleas'd to remove and withdraw himself , faith must needs be there unoperative , where both its object and its mover is absent . as we cannot see the sun but by the light of the sun , so neither can we believe in christ but by the grace of christ. who can wonder that the outward parts of the body should be benum'd and stupid , when the spirits and animal vertues which should enliven them , have retir'd themselves ? lord ! let me never barely promise , but let me withal pray unto thee ; and let ever my purpose to die for thee , be seconded with a supplication that i may not deny thee ; when ever i have an arm of confidence to lift up in defence of thy truth , let me have a knee of humility to bow down before thy throne : lord , give me what i may promise , and i will promise what thou requirest . med . iv. were not the other disciples taught from the same holy mouth ? did they not with the same holy faith receive what they had been taught ? why then should peter give credit to the word of christ so far as concern'd their weakness , and yet distrust it in the presumption of his own strength ? what though he be the chief in following his master , may he not as well be the chief in falling from him ? i never knew a priority of order priviledg'd with a precedence of grace . yet such is the nature of greatness , that it conceits it self secure from danger , and apprehends spiritual immunity in temporal honour . how erroneous is the frailty of mans nature ! how ready to trust upon an arm of flesh , confidence , free-will , supremacy , even against divine predictions of danger , and thinks it self sufficiently arm'd with that , than which there is no greater cause of its weakness and ruin ! med . v. one would have thought that peter upon the noise of a denial , should have begun to tremble , and not to boast ; to arm , and not to presume ; to suspect his strength , and not promise it : but that a double warning should find a double presumption , would make a man confident to expect an invincible resolution ; and believe that even naked and empty nature , being so deeply engaged , would have , if not courage , yet shame enough to persist in such a purpose , which being broken , could not but infer the discredit not only of a weak , but of an inconstant spirit ; more faithless in the execution of a promise , more impotent in its contempt of death , than could well stand with the honestly or courage of a peter . but it is the justice of god to give over nature to faintings and falls , when it relyes upon it self ; and to make him fear the least assault , who hath not arm'd himself with that which should defend him against the greatest . one tear or sigh , though emblems of weakness , could more have prevailed to strengthen peter's faith , than so many fruitless boasts , the gildings and flourishings of a rotten confidence . a little peble-stone will overturn and sink down a goliah , when all the armor of saul will rather cumber than profit in such a conflict . med . vi. great promises require great cares ; and he who hath deeply engag'd himself in any service , must needs be either very vigilant , or very faithless . how is it then that after so many promises i find peter sleeping even then when his master is sweating ? and that that garden should be the bed of so secure a rest , which was the theater of so exquisite and unimitable an anguish ? can he follow christ a whole night to his judgment , that cannot watch one hour for his comfort ? can he command his life to be laid down for christs truth , that cannot command his eyes to be the witnesses of his sorrow ? so long as we are out of the view of danger , we can make large promises of our strength to bear it ; but when once it draws near , and creeps upon us , we begin to look with another colour both on it and our selves , and become either desperately fearful , or supinely stupid . like untoward and forgetful children , which never fear the rod till they feel it . med . vii . i cannot wonder that peter should fall off , being tempted , who is already , though unquestion'd , so far behind ; that he should tremble at the terror of death , who cannot endure the trouble of a watch. he must learn more to deny himself , before he can take up his cross. the nights of a resolved martyr , must be spent in the studies of patience , not in security and ease ; he must first be a persecutor of himself , and exercise a holy cruelty on his own flesh , by cruncifying the lusts thereof , before he can be able to overcome the wit , and most exquisite inventions of his tormentors , in a holy and undaunted patience . the soul must be first rais'd unto heaven , before the body can be willing to go down into the earth . had peter watch'd and accompanied his master , he might have receiv'd further encouragement in his resolution to die for him , and learn'd from the extremity of his anguish , if not to hate life , which could make a man subject to such expressless sorrow ; yet at least willingly to embrace the present opportunity of glorifying god by a constant death ; even for this respect , that thereby he might be freed from the capacity and danger of those afflictions , which he should there have seen flesh and blood lyable unto . of how many precious occasions of good does the too great love of our flesh and ease deprive us ? every man would love god more , if he could be more out of love with himself . med . viii . i cannot expect other , but that he should follow christ afar off , who goes sleepily after him ; nor can i hope for courage from his tongue , whose feet begin so soon to play the cowards . it is not likely that he will come near christ in golgotha , that follows him afar off in the judgment-hall : if he be unwilling to seem his , he will be quickly ready to deny him . behold the beginnings of peter's backsliding in his very following of christ ! to follow him indeed is a work of faith ; but to follow afar off , is nothing else but by little and little to go back from him . see how the preparations unto peter's fall second each other . after sleeping , he follows afar off ; and from that , he comes to sitting still ; and that not in private to pray or repent , but in publick to warm himself at that fire , where his conscience , though not seared , was yet made more hard . he which prefers the heat of a fire , compassed in with the blasphemies of wicked men ( the nearest pattern that can be of hell ) to the sweet society of his saviour , with the discommodity of a cold air , and an ensuing judgment , cannot be far from denying of him . that man whom the enjoying of any temporal benefit , or the opportunity of any sensual and worldly delight , can induce to forsake the company of christ , ( who is ever present in his ordinances ) is at the next door ( if occasion were given ) to apostacy and backsliding . med . ix . the devil hath a kind of method and colour of modesty in his temptations . he knew that it would not sort with the holiness of peter , to shoot at the first a fiery dart towards him , and tempt him in the very beginning of his onset , unto a perjur'd and blasphemous denial of his master . peter would have at the first trembled at so fearful a suggestion . and therefore , like a cunning captain , he so ranks and musters up his forces , as that the first temptation shall like weaker soldiers make way for the latter , which are the old experienced and sturdy fighters ; the former serve only to weaken peter , the latter to overthrow him . at the first the devil tempts us to small sins , to remit something of our wonted vigor , to indulge a little unto our corrupt desires , to unbend our thoughts , and to slacken our pace in prosecution of good courses , that by cooling our selves we may be able to hold out the better ; but when he hath drawn us thus far , he hath gotten the advantage of us ; and having a door open , le ts in his more ugly and horrid temptations . sin hath its several ages and growths ; first , it is but conceiv'd and shap'd in the womb of concupiscence ; then it is nourished and given suck by the embraces and delights of the will , as of a nurse ; then lastly , it grows into a strong man , and doth of it self run up and down our little world , invade all the faculties of soul and body , which are at last made the instruments of satan to act and fulfill it . satan at the first leads us downward towards hell , as it were , by steps and stairs , which though they go lower and lower , yet we seem still to have firm footing , and to be able to go back at pleasure . but at last we find , as the way more and more slippery , so the enemy ready at hand to push us down into a dungeon of unrecoverable misery , did not gods mercy pluck us as a brand out of the fire . peter first sleeps only , that seemed the exigence of his nature ; then he followed afar off , that haply was pretended to be only the drowsiness of his sleeping ; then he sits down at the sire , and that was but the coldness of the air : but then comes denying , swearing , cursing ; and had not christ in time looked back upon him , the next step and regress , would have reach'd unto the jaws of hell. but it was the great wisdom and mercy of christ to honour the estate of his ignominy and reproach , his death and judgment , with two of his greatest miracles , the assuming of a repentant thief , and the re-assuming of a revolted disciple . med . x. it is no wonder if peter be tempted to forsake his master , when he is far off from him . how can he chuse but stumble and fall , who hideth himself from the sun of righteousness , who is absent from the light of the world , who wanders out of the way of life , who is beyond the voice of that word of truth which only succoreth , directeth , leadeth , instructeth in holiness and security ? he which testifieth his faith by following , and yet lays open his flesh and weakness by following afar off , shall be sure to meet with such an enemy as hates our faith , and therefore takes advantage by our weakness to oppose it . our faith provokes him to enmity , for he is adversary to none so much as those that are out of his power ; and our weakness invites him to an assault , for he trembles and flies from opposition . had peter abode in the company of his lord , satan would not have dar'd to tempt him unto a tripledenial in the presence of such a power , whence he had formerly received such a triple-overthrow , having been himself broken with those stones , and hurled down from that pinacle and mountain , in which he thought to have batter'd and broken in pieces the salvation of the world by the overthrow of its saviour . or if perhaps he would have been so impudent , or so venturous , as to thrust into the presence of his maker , and before him to issue forth his temptations ; yet this advantage should peter have had , that he should have been directed with more light , and assisted with greater strength to resist so impudent an assault ; his faith haply should bave been confirmed , though his adversaries malice had not been abated . and we know the devil never overcomes any , that is not first overcome of himself . what danger is there in fighting , where , there is no danger of falling ? or what difference is there between an unoppos'd security , and an assaulted strength , save that this is more glorious , the other no whit the more safe ? he is not far from satans temptations , who belonging to christ , is yet far off from his presence and assistance . none nearer the fury of a strong and bloody malice , than a weak and stragling enemy . med . xi . i never read of more dangerous falls in the saints , than were adams , lots , sampsons , davids , solomons and peters ; and behold in all these , either the first inticers , or the first occasioners are women . a weak creature may be a strong tempter ; nothing too impotent or useless for the devils service . we know it is the pride of satan to imitate god ; as god magnifies his power in bringing strength out of weakness , so doth the devil labour to gain the glory of a strong enemy , by the ruinating of a great saint with the temptation of a weak sex. nor is he herein more apish than cunning : for the end of the devils conflicts is the despair of his enemy . he gets judas to betray his master , that he may after get him to hang himself . and he hath the same end in peter's denial , which he had in judas his treason . now what is there that can more draw a man to despair , than an apprehension of greatness in his sin ? and what fall greater , than to be foiled by a question by a maid ? what could more aggravate peter's sin , than that the voice of a maid should be stronger to overcome him , than the faith in a jesus to sustain him ? the devil tempts us , that he may draw us unto sin ; but he tempts us by weak instruments , that he may draw us unto despair . med . xii . woman was the first sinner ; and behold in the two greatest falls , and most immediate denials of god , adam's , and peter's , woman is made the first tempter . so much as any one is the devils slave to serve him , so much is he his instrument to assist sin . a sinner will be presently a tempter . med . xiii . peter hath no sooner denied his master , but he goes out farther from him . see what a concord there is between our members in sinning ! how the action of the foot bears witness to the apostacy of the tongue ! but why should peter get him out for fear of an attachment , and farther examination , having already by his denial clear'd himself , and ( for ought he sees ) satisfied his adversay ? surely there is no security to be expected from the denial of our lord. he which thinks to gain ease by sinning , misseth of his end , and shall be more afraid after he hath clear'd himself by apostacy , than he was before . 't is not the way to avoid the storms of danger , by making shipwrack of a good conscience ; and to free our selves from the hands of men , by running upon the wrath of god. he which hides himself in the hedg of wickedness from danger , shall meet with a serpent instead of safety ; and shall be so much the more suspicious of other mens fury and persecution , by how much the more he is sensible that he hath deserv'd it . peter sate boldly amongst them while he was in danger ; he hath no sooner made his apology , but he is gone straight . the same that befell peter here in denying his dependance on his saviour , did once befall adam in denying the truth of his maker ; the next news which you hear of them , is their flight , their fear . sin is ever deceitful , and pays nothing less than what it promiseth . the first thing that ever painted it self , was sin. med . xiv . is the nature of woman more inquisitive , or more malignant , that amongst so many other servants , a woman should begin the second accusation ? the devil will double a weak temptation , if it have proved prosperous ; and looks rather to the issue , than to the instruments of his assaults . the first maid tempted peter by questioning him ; this second by accusing him to the other servants : from which latter we may infer , that those who are aptest to tempt , are aptest to accuse . these two are the devils grand instruments to work the ruin of mankind . he first tempts a man to sin , and then he accuseth him to god. and therefore he hath both names in an equal propriety , a tempter , and an accuser , and these on all sides . he first tempted man to forsake his maker , and accused his maker of deceiving man ; next he tempts god to judgment upon man , by accusing man of wickedness towards god : and lastly , after he hath tempted any man unto sin , he begins to accuse him to his brethren without , and his own conscience within . ever when thou feelest an assault , begin to fear an accusation ; and learn to prevent the devils malice , by resisting his temptation . med . xv. we may here see the method of satan . his first temptation is by one only maid , his second by many servants that stood by . the more weak and naked he finds us , with the greater force he makes upon us ; using his first assault to try , but his second to wound us : as in the battery or breaking open of a city , one man may serve for a spie to watch the gates , to take notice of the defences , and to make relation of the weaknesses or force of either ; but when they are by his report found unable for resistance , there then follows the irruption of a whole army , bringing nothing but the threats of blood and slaughter : so is it with satan towards our souls ; after he hath sent one smaller temptation as a spie to observe our fortifications , and upon the success and report of it , finds how weak we are to withstand his forces , he then rushes in upon us with a multitude of his armed and more able servants ; who certainly would take possession of us , and hold us in peace as their own , did not a stronger than he come upon him , and overcome him , and divide the spoils . med . xvi . the form and manner of peter's second denial , is ( not without special reason as i conceive ) diversly related . in one evangelist the words are , i know not the man ; in another , i am not of them . one would think these were two denials . may not a man know him , unless he follow him ? no. behold a mystery of faith in the fall of peter . no man knows christ unless he be one of them that follow him , and to whom he hath united himself . if it had been true , i am not one of them , it had been true also , i know not the man. all knowledg consists in mixture and union , whereby the understanding receiveth into it the image and similitude of the thing which it knows ; which made the philosopher say , that the soul in understanding a thing is made the very thing which it understands ; namely , in that sense as we call the image of the face in a glass , the face it self ; or the impression in wax , the seal it self . now then there is no union between christ and us , no dwelling of him in us , no ingrafture , or incorporation of us into him , without that faith whereby we follow him , which makes us to be so nearly one with him , that ( in the judgment of the learned ) the name of christ is sometimes in the holy scriptures taken for the church of christ. and therefore to those that believe , to them only he hath given to know . christ is not truly apprehended either by the fancy or the understanding . he is at once known and possess'd . it is an experimental , and not a speculative knowledg that concieves him : he understands him , that feels him . we see him in his grace and truth , in his word and promises , not in any carnal or gross presence . pilate knew him in that manner , and judas , as well as peter . a true believer can see and know him better in heaven at the right hand of his father , by a sacramental , than a papist can on the altar , in the jewish and pilate-hands of a mass-priest , by a transubstantiated bread . let their faith have the assistance of teeth and jaws ; ours , though toothless , eats him with less injury , and with more nourishment . med . xvii . the encrease of the enemies temptation , accumulates unto the apostles sin . when peter is pressed a second time , and with more strong opposition , he conceives a naked and empty denial , to be an implicite confession ; and therefore that he may make them more credulous , he makes himself more impious ; and to gain faith with men , he not only denies , but forswears his faith with god , making christ himself the witness and patron not only of a lie , but also of a revolt . with how deep a die of sin , with how many degrees of corruption , will the habit of faith consist ! that failed not peter , though the exercise thereof were a while smuther'd and suspended . christ's prayer was stronger to preserve it , than his denial to root it out . that very action , which if it had proceeded from a heart qualified with other dispositions of stubborness , malice , and obduration , would have been the irremediable sin against the holy ghost ; was in peter , proceeding from fear and weakness , the sin of a believing and faithful heart . how may the godly in this one example both learn to despair of their own strength , which cannot without christ's assistance uphold them from so deep a fall ; and not to despair of his mercy , which can keep faith in a corner of that very heart , which lies drench'd and weltering in its own blood ; and can raise up unto martyrdom a man that had so deeply plung'd himself into apostacy ! he that suffer'd judas to be the horrid subject of his judgment , rais'd peter from a sin ( i verily think ) in it self as great , to be the preacher and witness of his mercy . med . xviii . how leprous and spreading is sin ? how weak and impotent is nature ? how unsatisfiabl and importunate is the devil and his instruments ? a double temptation is not enough on satans part , after a double denial ; nor is a double denial on peter's part enough confirm'd by a single perjury . the devil goes farther in tempting , the poor disciple goes farther in denying : the truth whereof , that he may the more easily enforce it , he confirms , according to the law , by two , but those wicked witnesses ; and to a second oath is there join'd an execration . an execration strong and deep enough to make peter no lyar , though an apostate ; i mean to verifie the truth of his denial , and to make him indeed none of those who alone knew their saviour for it was ( if the word retain here the same force which it doth in st. paul's epistle to the romans ) a curse greater than any curse , even an anathema , a wish of eternal separation from the presence of god. it is no wonder if he dare deny christ in earth , and in dishonour , who can adventure to wish an eternal absence from him in heaven in his glory . i never remember any anathema that proceeded not from love and fear ; that of moses and paul from love of the safety , and fear of the destruction of their brethren ; that of peter , from a love of himself , and a fear of death . how strong and violent are passions , whether holy or natural , when once truly apprehensive of their object ? how secure and negligent can they make peter of his eternal estate , to avoid perhaps but the displeasure of a mortal man ? it is the misery and error of corrupt nature , to shelter it self against danger under sin , and to think it self sufficiently safe , when it is violently wicked . med . xix . he hath not only deserv'd a curse , but provok'd it , that hath prayed for it ; who could but expect the execution after the petition ? but behold the mercy of a provoked god! though peter have asked a stone , a corner-stone to fall upon him , and grind him to powder , yet he giveth him instead thereof , the bread of eternal life , the wine of repentant tears : though he craye a serpent , a fiery serpent to sting him for ever unto death , yet he like a compassionate saviour gives him the voice of a cock , the sight of a brazen serpent to recover his wounds . peter hath provided a whole load of sins for christ to carry to his approaching cross ; and christ hath thrown on him such a burden of mercies , as shall sink him deeper in the waters of repentance and admiration , than he was before in danger . med . xx. one would think , that such a great recovery should be effected by the hand of some glorious ministry , by the voice of an angel or a prophet . but see a miracle in weakness ! a cock is made , as it were , a john baptist , to forerun the look of christ , and to preach repentance . that god which can in power work without means , does in wisdom make use of the befest , and can open the mouth of a beast for the conversion of a man. how careful ought we to be in the use of means , when god seldom worketh without them ? how humble in the use of prayer , when the means work not without god ? the ordinary courses of nature , the most accidental occurrences in the world , are sanctified unto the good of the elect , and are the instruments of god for their salvation . med . xxi . but why should our saviour in this great work chuse the service of a cock for the ministry of repentance ? there is ever some mystery in christ's instruments . if he will give sight to a blind man by impotent and unlikely means , they shall be a mixture of something out of his own mouth , with something out of the earth , to shew that the vertue of christ's mouth in the earthy and clayie vessels of mortal men , is of force to open the eyes of the ignorant and impenitent . christ in this crow of the cock hath given peter as well an example to follow , as an occasion to repent ; as well taught him in the execution of his apostleship , as converted him from the estate of a backslider . a true minister that loves christ and his sheep , must have the wings of a cock to rouze up first himself from security ; and then being converted , powerfully to awaken and strengthen others : and the watchfulness of a cock , to be ever ready to discover and forewarn danger ; and the voice of a cock , to cry aloud , and tell israel of their sins , and terrifie the roaring lion that seeks to devour them : and lastly , the hours of a cock , to preach in season , and out of season , the glad tydings of salvation . med . xxii . who would think that a weak cock should be able to do more with peter , than prophets and apostles with other men ? that the noise of a cock's crow should be heard so deep as the confines of hell ? surely no man , if these weak means were not quickned and seconded with the look of christ. he first turns and looks back in mercy upon peter , before peter can return in sorrow and repentance unto him . by him live , and move , and have their being , as well christians as creatures . the very faithful themselves would lie still in that depth of sin whereinto they have been plunged , if that power which in wisdom suffers them to fall in , should not in grace and pity raise them up . peter cannot remember the word of his master , till christ remember the misery of his disciple . med . xxiii . see here the greatness of christs grace ! one would think that he should have been wholly taken up with the dishonour of his present condition , with the sense of his father's desertion , with the foresight of his approaching sufferings . and yet behold , when he is wholly possess'd of weakness , he is yet at leisure for a work of power . the righteous justice of his god , and the unjust cruelty of his enemies , were not able to drive him from the remembrance or exercise of his mercy . he that came to suffer all these things for man , does in the midst of his sufferings remember man , honouring the scorns and buffets of his judgment , with the conversion of a faln apostle ; and the nails and ignominies of his cross , with the conversion of a reviling thief . med . xxiv . and now methinks i see in the face of christ , a throng and a conflict of affections . one while i see an angry and upbraiding face against peter's revolt ; another while a pitiful face , commiserating his frailty ; then a merciful face , converting him ; and next a gracious and favourable face , inviting him . if it were a face of anger , see then the nature of faith in peter and all the godly , which through the clouds of his displeasure can discover the comfortable light and beams of a saviour , as well as through his vail of flesh and dishonour , discern the power and majesty of god , like the woman in the gospel , whose faith could interpret the very odious name of dog , uttered from the mouth of christ , to be a trial of her , and not a rejection ; rather a hiding than a denying of mercy . if it were a face of grace and invitation , see the nature of sin , which is to make a man afraid even of an appeased god ; and of repentance , which when the soul is invited to the rivers of joy which make glad gods city , can be at leisure to drink of those bitter tears , which make heavy the hearts of sinners . if it were a pitiful and commiserating face , see how it works alike qualities in peter , who then only can begin to lament himself , when he is first lamented by his saviour . lord ! never let thy saving face be turned back from me , but be thou always pleased to look upon me , whether in tender displeasure , or in a pitiful mercy ; that so i may be driven by sorrow out of my self , and by faith unto thee . med . xxv . the first beginning of peter's repentance , is a remembrance of the words of christ , an applicative and feeling recordation of them . how powerful is temptation to banish out of mans mind all conceit of gods truth , or his own danger ! he that is too mindful of his safety , will be too unmindful of his faith. a sanctified memory , whether in retaining of divine truth , or in presenting our own sins , is an excellent preparative to repentance ; and like a steddy wind , doth collect and draw together those clouds , whence shall after issue forth those happy tears . med . xxvi . but what was it that peter remembred ? it is not said , peter now consider'd how he stood naked and open to the flames of hell , or how he had expos'd himself to the scourges of an inward tormentor , to the scorchings of a bosom-hell , his conscience , or to the fearful judgment and revenge of him whom he had injur'd by denying ; and therefore he went out and wept : it was fear that made him fall , it made him not repent : but it was only the merciful prediction of christ which he remember'd ; what slight esteem he had made of that gracious caution which should have arm'd him against temptations : and this made him go out and weep . the abuse of gods mercy , the grieving of gods spirit , the undervaluing of gods truth , more wounds the soul of a repentant sinner , than all the gripes of conscience , or flames of hell. med . xxvii . but what makes thee ( o blessed convert ) thus to start and turn upon the look of thy lord , and the remembrance of thy sin , as if the repentance for the denial of thy tongue , had made thy foot again to deny thy master ? whither runnest thou , peter , from such a fountain of mercy ? hast thou either mistaken the look of thy saviour , which was to draw and reunite thee unto him , not to drive or banish thee from him ? or hath thy sorrow drown'd thy faith , and made thee forget that glorious profession which thou once didst make out of a happy knowledg of experience and belief that christ had the words of eternal life ? and whither then goest thou ? hast thou forgotten that he had balm to cure thy grief , and blood to blot out thy sin ? that he could at once both comfort and restore thee , and render unto thee thy former joy and grace ? why didst thou not run into his embraces , and in token of thy repentance and belief , in thy body lay hold upon him , and wash him with thy tears against his burial ? but behold the mystery of peter's recover'd faith ! see how he acknowledgeth his saviour when he turneth from him ; and is reinvested with the honour of a disciple , though he seem still rather to forsake , than to follow his lord. his repentance doth in action confirm , what his faith once did in words confess , that christ was the son of the living god. behold in the departure of peter , an article of thy faith , even the divinity of thy saviour . had not christ been as well without , where peter wept , as within the hall where the jews blasphemed , peter had again denied , and not return'd unto his lord : and that which is now a mystery , would have been a revolt . it is nothing but faith that from without could still through the walls look into the house , and there through the infirmity of a buffetted and contemned body , descry the glory of a merciful and reconciled god. it is nothing but faith that can from earth look into the highest heaven ; and when it is absent from christ , not only groan after him , but grasp and lay hold upon him . the ubiquity of christ gives unto that believer who hath interest in him , a kind of ubiquity also : and as he is in earth by his power , though in heaven by his presence : so a believer , though in his body on the earth , yet is in heaven by his faith. it is the nature of faith to give , as subsistence and being unto things yet to come , so a kind of presence also unto things most remote and distant ; and can even converse , and lay hold on christ , though he be in heaven . med . xxviii . but what , peter ! though thou canst find thy saviour without the hall , is there no comfort to be taken in his sensible presence ? doth the possession of faith make vain and fruitless the fruition of sight ? is it not some joy to see him , because it is so much blessedness to believe in him ? was there health in his garment , and is there no pleasure in his presence ? was the womb blessed that held him , and is there not some blessedness in the eyes that see , and the hands that embrace him ? was it from temptation , which had before foiled thee , that thou didst fly as a burnt child from the fire ? was the voice of a virgin able to drive thee from the son of a virgin ; or the challenge of a servant , from the presence of a lord ? was not that look able to confirm thee , which was able to convert thee ? or couldst thou fear to fall from the rock , thy saviour , because thou hadst before faln from the sand , thy presumption ? or was it out of a loathing of that place of blasphemy where thy master and thy god did suffer the base reproaches of wicked men ? could the air of that place be infectious , where was so precious , so innocent , so saving a breath to sweeten it ? was the blasphemy of a jew more pestilent to pollute , than the grace of thy jesus to sanctifie the high-priests hall ? the presence of christ could make that place a heaven to peter , which the blasphemies of a jew had made his hell. it was neither the vileness of the place , nor the question of a servant which could have done thee any violence . they might tempt , they could not wound thee . a mountain stands unmov'd though the winds be impetuous , when a smaller breath not only shakes but breaks down a reed . if thy lord have given thee strength , thy adversary cannot give thee a fall : if he beckon on thee to turn , thou art by his finger sufficiently arm'd against a torment , a devil , much more against a temptation , a maid . but such is the recovery of faith , as of health , it proceeds by degrees , from weakness unto strength , from fear unto confidence , and dares not trust in christ without some trembling . peter is assured of his master's love , and yet he is ashamed of his own sin . shame is ever sins companion . he durst not to look that master in the face , whom so lately he had denied : he could with the publican knock his breast , he could not look up to heaven , to the face of his master ; he could pray unto christ , he could not accompany him . and as the modesty of nature makes a man able to deliver more of his mind in absence than in presence : so the shame of sin makes peter more confident without , than within the hall. med . xxix . we find not that peter after this , saw christ till his resurrection : and then none so particularly invited unto his sight , none so forward and hasty to have recourse unto the garden . was it grief at his master's misery , or at his own sin ( with the lamentation of both which , he could best in private glut himself ) ? or was it fear of the majesty in his master's face , or of weakness in his own breast , which drave him out of the hall to weep ? surely perhaps all . he departed from the face of his lord , from the company of his tempters , provoked thereunto by the shame of his fall , by the experience of his frailty : he departed from the committing of more sin , from the sight of more misery , because he knew not whether he should find more mercy , or be able to bear more sorrow . but when once christ through the power of his resurrection , had cloth'd himself with glory , and peter by the angels message was uncloth'd of fear , none more hasty to enjoy the benefit of his real presence . he ran , and went down into the sepulcher , not hoping to see there a weak and captive body , but ( as he did ) a conquer'd and deceived grave ; only the relicks of weakness , and the witnesses of power . what haste , think we , made he to rise up unto his saviour's kingdom , that was so ready to go down into his grave ? when nature is rais'd up from her ruins and decays , when the conscience is cleans'd from the guilt of sin , or burden of sorrow , when a lapsed saint hath regain'd his measure of grace and tranquility , he is so much the more speedy in heavenly pursuits , by how much his former fall had been a disadvantage to his progress : and those sharp sins which , being acted , did wound him , do now , being remembred , only spur him forward in his way . the very sins of the godly , contrary to the barrenness of their own nature ( which bringeth forth nothing but death ) , are by the mercy and wisdom of god , made fruitful and of use unto them . the devil in wounding them , wounds himself ; and though his fiery darts may perhaps at first find entrance ; yet when they come to the bottom of a faithful heart , they meet there with a rock of salvation , from whence they are driven back into the face of him that threw them . when the devil batters any one vertue in a saint , he does in the issue nothing else but pluck out the stones of his own building . though he breaks david's bones , though he sift and winnow peter's faith ; yet both , when they are restor'd , will be like a broken bone , stronger ; and like wheat sifted , finer ; and will also by instructing and confirming of others ; draw more men from him , than he before had done graces from them . med . xxx . peter had expected great security in the denial of his saviour ; and behold the issue and upshot of all , he wept birterly . now are his eyes turned , as it were , into a valley of megiddo , his head into a fountain of water , and his soul is even drench'd in whole floods of sorrow● sin is not only deceitful in depriving us of those hoped immunities which we seek for in it , but fruitful likewise in an ample encrease of evil . it not only depriveth us of comfort , but heapeth unto our misery . like a great thick cloud , which not only interposeth between the sun of righteousness and us , hiding the light of his countenance from us , but withal also showres down on our deceived souls whole storms of wo and shame . there is ever a weeping follows sin. either such a desperate weeping as hath that dreadful concomitant added unto it , gnashing of teeth , or such a repentant weeping as is sealed up from the mouth of christ himself with a blessing until the day of redemption . and blessed indeed are the tears of a converted revolter ; and happy is this very misery of a mourning offender ; for as water boiling and running over , puts out that fire which first rais'd it up ; so the tears of true repentance serve to extinguish those flames and terrors of conscience , and to blot out those burning sins ( the issues of satans fiery temptations ) which first caused them , by the means of christ's grace , to run over . lord ! give us in the first place thy sustaining grace , which may preserve us from the danger of great and scandalous offences : but if thy wisdom find it otherwise requisite , to punish our presumptions with a temporary desertion , and by withdrawing thy power to let us be foiled with the assault of carnal temptations ; yet never deny us that restoring grace , which may re-establish us in the favour . give us , if not the grace of standing , yet the grace of weeping ; that though we cannot be innocent , we may be repentant . finis . notes, typically marginal, from the original text notes for div a57146-e190 * mrs. nixon of oxon. * mr. john reynolds rector of blaby . notes for div a57146-e340 verba desiderii , verba rectitudinis , verba veritatis . mark 14. 72. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . theouph . audiant qui non ceciderunt ne cadant , qui ceciderunt ut surgant . non cadendi exemplum proponitur , sed si cecideris , resurgendi , august . in psalm 51. the peace of jerusalem a sermon preached in the parliament house, jan. 9, 1656 : being a day of private humiliation kept by the members thereof / by edward reynolds. reynolds, edward, 1599-1676. this text is an enriched version of the tcp digital transcription a57150 of text r22215 in the english short title catalog (wing r1271). 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. 64 kb of xml-encoded text transcribed from 20 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a57150 wing r1271 estc r22215 12059802 ocm 12059802 53208 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. a57150) transcribed from: (early english books online ; image set 53208) images scanned from microfilm: (early english books, 1641-1700 ; 576:5g or 576:6) the peace of jerusalem a sermon preached in the parliament house, jan. 9, 1656 : being a day of private humiliation kept by the members thereof / by edward reynolds. reynolds, edward, 1599-1676. [4], 34 p. printed by tho. ratcliffe for george thomason ..., london : 1659. item appears at reel 576:5 as seventh part of "divers sermons preached upon several occasions" (r1245a). reproduction of original in huntington library. includes bibliographical references. eng bible. -o.t. -psalms cxxii, 6, 8, 9 -sermons. sermons, english -17th century. a57150 r22215 (wing r1271). civilwar no the peace of jerusalem; a sermon preached in the parliament house, jan. 9. 1656. being a day of private humiliation kept by the members ther reynolds, edward 1659 11238 37 5 0 0 0 0 37 d the rate of 37 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2003-12 tcp assigned for keying and markup 2004-01 spi global keyed and coded from proquest page images 2004-02 jonathan blaney sampled and proofread 2004-02 jonathan blaney text and markup reviewed and edited 2004-04 pfs batch review (qc) and xml conversion the peace of jerusalem ; a sermon preached in the parliament hovse , ian. 9. 1656. being a day of private humiliation kept by the members thereof . by edward reynolds , d.d. london , printed by tho. ratcliffe for george thomason at the sign of the rose and crown in st. pauls church-yard , 1659. honoratissimis , amplissimis , consultissimis , d. d. magnae britanniae & hiberniae senatoribus , in magno concilio ardua reipub. negotia assiduo & indefesso studio tractantibus , concionem hanc de pace ecclesiae alteram , coram ipsis in solenni jejuniorum die privatim habitam , ipsorumque jussu jam publici juris factam , in honoris & humilimi obsequii testimonium , d. d.c. e.r. an advertisement to the reader good reader , a sad and sudden sickness befalling my loving friend the stationer , in whose hand this sermon was , to take care of the printing of it , hath been the cause why the publication thereof hath been thus long retarded . which i thought fit to give an account of , for the satisfaction of those who have too long expected it . the peace of jerusalem . psal. 122.6 , 8 , 9. pray for the peace of jerusalem : they shall prosper that love thee . peace be within thy walls , and prosperity within thy palaces . for my brethren and companions sake i will now say , peace be within thee . because of the house of the lord our god ; i will seek thy good . the whole world is divided into a two congregations of men , the church malignant under satan their head , and the city of god , under christ their head . the general universality of natural men descending from the first adam , and the b special universality of believers descending from the second adam . this city of god was collected at first in the people of israel , therefore called the first-born , exod. 4 , 22. and holy to god as the first born , ier. 2.3 . that which they were called from the rest of the world unto , was to know , to serve , and to enjoy god : know him they could not , but as he had revealed ; serve him they may not , but as he had injoyned . gods service was prescribed both quoad modum , and quoad locum , the manner how , the place where he would be worshipped , the manner delivered to moses from sinai , the place promised to be in due time revealed , deut. 12.11 , 14. the tabernacle was the visible evidence of gods presence amongst the people , placed first in shiloh , iosh. 18.1 . and there continued till the dayes of eli , all which time the people went up thither to sacrifice , 1 sam. 1.3 . then the lord being provoked forsook shilo , and gave his glory , the ark , into the hands of the philistims , psal. 78.59 , 60 , 67. 1 sam. 4.11 . the philistims by plagues were forced to bring it to bethshemesh , 1 sam. 6.10 . the men then being plagued for looking into it ( according to the threatning , numb. 4.20 . ) perswaded those of kiriath iearim to fetch it , which accordingly was done , 1 sam. 7.1 . after , saul carried it into the field , 1 sam. 14.18 . thus we see that from the making of the ark , till its placing in shiloh ( where it continued about 350. years ) and from the times of its captivity till david brought it into sion , which was about fifty years , it was unsettled and itinerant . but after it was fixed by david in the city of david , ierusalem , or the south of the city , which he wan from the iebusites , 2 sam. 5.7 , 9. ( though it were removed from that part of the city to mount moriah , something more northward , where solomon built the temple ) then it was in the city which god had chosen to place his name in , from whence , it was not to be by them removed , though god threatned to do to that place , as to shiloh , ier. 7.12 , 14. this psalm seemeth to have been compiled by david upon occasion of his setling the ark in the tabernacle which he had made for it in the city of david , after the iebusites were ejected , the wall built , the place fortified , the palace and political government there setled . and the use of it was ( as it may seem ) to be sung by the people when they went up solemnly unto ierusalem according to the law , exod. 23.17 . as an expression of joy that the ark was fixed in one certain place , and the kingdom in one certain family ( as visible testimonies of gods presence , and of the promised messiah ) and as an excitation unto prayer for the continuance of so great a mercy , unto all pious endeavours to promote the welfare of that city . the parts of the psalm are three . first , an expression of davids joy for the house of god , the resort of the people ▪ the publick worship there celebrated , vers. 1 , 2. secondly , a commendation of ierusalem . 1. from the unity of it , before it was a city divided , for the iebusites dwelt with the children of iudah there till davids time , iosh. 15.6.3 . iudg. 1.21 . that part of it which was called the city of david , was divided from the other part of the city , untill solomons time , 1 reg. 11.27 . yet notwithstanding that separation ▪ the city is here said to be compacted in one , because the iebusites being cast out , though the buildings were divided , yet the affections were united , and that made them a beautiful city . 2. from the solemn worship of god , when the tribes came up thither thrice a year , ver. 4. an honour which god gave that city above any other in iudea , or in the world , to place his name there , 1 reg. 14.21 . forbidding them to seek to any other place , bethel , gilgal , or beersheba , hos. 4.15 . amos 5.5 . 3. from the civil government there setled , which from thence derived welfare into all parts of the kingdom . where there is the sanctuary and presence of god for religion , thrones of justice for government , no iebusites to disturbe the one or the other , but an unanimous and sweet consent of the whole people in both , this must needs be a city of praise , wherein good men could not but rejoyce . thirdly , an exhortation , that inasmuch as such glorious things belong to this city of god , therefore men would pray for the peace and prosperity thereof , vers. 6 , 9. the words have no difficulty ▪ pray for , or ask after . it extendeth not onely to the duty of prayer for peace , but of consultation after the ways and means unto it ; which the greek implies rendring it , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . peace may be taken both generally for all kind of happiness , and specially for all quietness and freedom from enemies . within thy walls ] ramparts or forts . it is not enough to have outward fortifications and walls against enemies , except there be peace within the walls , and amongst the people , palaces ] which david built , 2 sam. 5.9.12 . peace within thy walls , amongst thy people ; and within thy palaces , amongst the princes and peers . by his brethren he meaneth the people of all the tribes , who were greatly concerned in the prosperity of that city , wherein were their foundations , psal. 87.1 . it might seem no wonder if david pray for the peace of that place where his own pâlace and throne was : but he doth it not for his own but for his peoples sake , whose welfare was bound up in the peace of that place : nor so much , for his own house , as for gods house , ( who had placed his name and presence there , ) would he seek the good thereof . now indeed the church had not any certain seat as then it had , but every city is as ierusalem , and every house a temple , and in all places men may lift up pure hands , isa. 19.19 . mal. 1.11 . ioh. 4.11 . but wheresoever god doth place his candlestick , and give evidence of his presence , there every man ought to recount such mercies with thankfulness , and by prayer , and all real endeavours to labour that the peace and happiness of the church , the purity of heavenly doctrine therein taught , and of spiritual worship therein used , may be conserved and continued always . in the words are considerable two general parts 1 an exhortation to a duty . 2 arguments to enforce it . in the exhortation two things , the prophets direction , v. 6 , 7. example , v. 8 , 9. in the direction again two things , the matter , peace . root , love . the arguments are drawn from three considerations . our own good , vers. 6. our brethrens good , vers. 8. the house of god , ver. 8. the principal doctrine of the text is this , that it is the duty of all that love the church of god earnestly , to pray for , and to seek the peace and prosperity thereof . the jews were to pray for the peace of babylon , while they were in it , ier. 29.7 . though after they are taught to curse it , psal. 137.8 , 9. much more ought they to pray for the place where the lord had caused his name to rest . as we must do good to all , so we must pray for all , but much more for the houshold of faith , gal. 6.10 . 1 tim. 2.1 . samuel dares not sin against god in ceasing to pray for israel , 1 sam. 12.23 . the lord would not have us hold our peace for ierusalems sake , nor give him any rest , till he make it a praise in the earth , isa. 62.6 , 7. and doth greatly complain when there wanted men to stand in the gap , and to make up the hedge , ezek. 13.5 , 30 , 31. you see the precept , you have it also in the practice of godly men in all ages ; moses , samuel , elias , noah , iob , daniel famous for it , ier. 15.1 . ezek. 14.14 . iam. 5.17 , 18. how was moses and paul affected , when for israels sake they were contented to be blotted out of gods book , and to be an anathema ? exod. 32.31 , 32. rom. 9.3 . how was isaiah affected with the calamities of the church when he laid up prayers in store above an hundred years for it before those calamities did happen ? isa. 64.9 . — 12. how were hezekiah and nehemiah distressed with the afflictions of ierusalem , when they poured out their souls for mercy for it ? isa. 37.14 , 15. nehem. 1.3.4 , 11. how doth the angel pathetically complain to god of the long and sore captivity of the church in babylon ? zach. 1.12 . we have psalms full of holy importunity to this purpose , psal. 74 , 79 , 80 , 102. if i forget thee , o jerusalem , let my right hand forget her cunning , &c. psal. 137.5 , 6. it was the fruit of davids and peters repentance , to pray for sion , and to strengthen their brethren , psal. 51.18 . luke 22.32 , i conclude the general with that fervent and pathetical prayer of daniel , chap. 9.16 . o lord , according to all thy righteousness let thine anger and thy fury be turned away from thy city jerusalem , the holy mountain , because for our sins and for the iniquities of our fathers , jerusalem and thy people are become a reproach to all that are about us . now more particularly let us consider first , the subject to be praised for , ierusalem ; though that whole land be called the lords land , yet that city was more peculiarly esteemed holy , as being the seat of religion , the place of gods sanctuary and presence , towards that place they were to pray , dan. 6.10 . in that place they were to sacrifice , deut. 12.6 . from thence the oracles of god were sent forth not onely into that land , but into all the world , psal. 110.2 . isa. 2.2 . luke 24.49 . for such places then , where the ark and the seats of iudgement are , we ought specially to pray that the lord would protect his ordinances , maintain his truth , continue his glorious and holy presence with his people , have a defence , and spread a covering upon all his glory . that he would prosper fundamentall laws , the beauty and stability of religious government ; that he would keep out blasphemies , heresies , schisms , idolatry , superstition , pollution , prophaneness out of his church ; oppression , violence , injustice , disorder , anarchy , confusion out of the state . that the tabernacle , and the tribunals , religion and policy may joyntly flourish , c they being the foundations of publick happiness , and which usually stand and fall together . next let us consider what peace we are to pray for . there is a sinful peace , of which we are not to seek after . david was a man of peace , yet a great warrior . solomon a king of peace , yet made targets for war ; ierusalem a vision of peace , yet therein were shields and bucklers . christ a prince of peace , isa. 9.6 . yet a captain , a leader , a man of warre , with a sword girt on him , and a bow in his hand . the church must so pray for peace , as to remember still , that she is militant , and hath still iebusites to conflict withall . here we may not have peace . we must contend earnestly for the faith , iude vers. 3. there must be no agreement between the temple and idols , 2 cor , 6.16 . no fellowship with the unfruitful works of darknesse , ephes. 1.11 . no reconciliation between dagon and the ark . as christ is king of salem , so of righteousnesse too , heb. 7.2 . therefore peace and holinesse must go together , heb. 12.14 . iam. 3.17 . israelites and canaanites must not agree , deut. 7.2 . paul and barnabas , peaceable and holy men , had no small dissention and disputation with pharisaicall and judaizing christians . the peace which consists with holinesse is threefold . 1. heavenly with god . 2. internal between the members of the church within themselves . 3. external in civil conversation with all men . these we are to pray for , and to preserve . first , heavenly , to enjoy the favor of god , and to be in covenant with him . for if he be our enemy , all the creatures are his souldiers , he can set in order the stars , hiss to the fly , muster up caterpillers and canker-worms , arm frogs , animate dust , turn the hands of his enemies to destroy one another . above all things therefore we must keep peace with god ; for if he be not with us , all other helps will fail , isa. 31.3 . you will say , we are sure of this , for god hath promised to be with his church , and never to fail it , the gates of hell shall not prevail against it , matth. 28.20.16.18 . it is true , the catholick church , and the lively members of his body shall never totally fail . but particular churches and nations never had a patent of perpetual preservation . rome boasts of it , but the apostle hath entred a caveat against that boast , rom. 11.20 , 21. but all gods promises of not failing us , are made to those who keep covenant with him , otherwise he also will break with us . the lord , saith the prophet unto asa , is with you , while you be with him , and if ye seek him , he will be found of you ; but if ye forsake him , he will forsake you , 2 chron. 15.2 . i said , saith the lord unto eli , that thy house , and the house of thy father , should walk before me for ever : but now the lord saith , be it farre from me ; for them that honor me , i will honour , and they that despise me shall he lightly esteemed , 1 sam. 2.30 . the lord mar●ied his church for ever , hos. 2.19 . but when she committed adultery , he gave her a bill of divorce , ier. 3.8 . he said he would dwell in his temple for ever , psal. 132.14 . yet he threatned to forsake it , ier. 6.8 . and accordingly did so , ezek. 10.18 . we should consider this and tremble at it , as iosiah did , lest our mighty sins , unthankfulness , unfruitfulness , animosities , heresies , blasphemies , contempt of the lords messengers ( the sinne for which the lord departed from iudah , when there was no remedy , 2 chro. 36.16 . ) should provoke him to depart from us , to take away his peace , as he threatned , ier. 16.5 . to shew us the back and not the face , ier. 18.17 . and what a case is gods own heritage in , when he forsakes and hates it ? ier. 12.7 , 8. if the way , and the joy , and the name of the lord be the strength of his people ; what strength is left to them , when they are gone out of his way , and deprived themselves of his joy , and cannot lay hold or lean upon his name ? as therefore when men see the walls of their houses crack and open , they hasten ro repaire them , and set up props and buttresses to support them ; so when we see such vicissitudes of distractions , war be land , and then war at sea ; again war at sea , and we know not how soon by land again ; shaking , shivering , convulsion fits in the church of god , many a breach and hiatus in the walls thereof , truth corrupted , unity dissolved , the foundations out of cause , it is high time to think of making up breaches , repairing the waste places , and raising up the tabernacle of david , to beg of god that he will lay our foundations , and make our windows , and set up our gates , remove our fears , rebuke our enemies , calm our tempests , that after so many shakings and concussions , the lord may at last be pleased to speak in a soft still voice unto us . secondly , we are to pray for brotherly peace in the church amongst the members thereof ; that as christ is one , so they may be one , john 17.22 . knit by faith to him , and by love to one another , as the curtains of the tabernacle were by loops and taches , that as we are one city , houshold , family , assembly , ephe. 2.19.3.15 . hebr. 12.22 . so we may have one heart and one soule , act. 4.32 . in the body , the head hath not one heart , and the hand another ; the eye hath not one soul , and the foot another ; but one heart doth warm the whole , and one soul doth quicken the whole : so should it be in the church of god , we should have one heart and one way , ier. 32.39 . walk by the same rule , and mind the same thing , phil. 3.15 . gather up the stones , remove every thing that offendeth , isai. 62.10 . not prefer ends or interests above the publick peace of the church of god , apply our selves in all sweet ways of christian correspondence , and mutual condescension to make up the breaches , and to pour oyl into the wounds of the church of christ . it d cannot be but a joy to our adversaries , a blemish to our profession , a grief to good men , a stumbling block to evil men , to see brethren fall out in the way , to see the church crumbled into divisions and subdivisions , and like a body which hath the itch , to see one member tear and scratch , and rub and gaul the rest , and must needs give unspeakable advantage to our subtle and vigilant e adversaries both to reproach , and to undermine us . thirdly , we are to pray for external peace with all men , which is as much as in us lies we are to follow , walking wisely , meekly , humbly , charitably , obligeingly towards every one . and in as much as the church is as the ark on the waters , waves , and windes ready still to beat upon it , we should pray for it that it may be delivered from the hands of strange children , and that the lord would still the raging of the sea , rebuke the enemy and the avenger , the multitude of the bulls with the calves of the people , and scatter those that delight in war . we have tasted of war both domestick and forain , but the lord hath mingled it with much mercy . if our eyes had seen the fruits thereof , as other people have felt , cities burned with fire , children wallowing in blood , virgins perishing under the lust of villains , widows mourning for their dead , and dying for dareing to mourn ; towns turned into heaps , a garden of eden into a wilderness , no cattle in the field , no flocks in in the fold , no heard in the stalls , no inhabitant in the city , no child to the father , no husband to the wife , no money to the rich , no cloathing to the delicate , no mercy in the enemy , no liberty in the miserable to bewaile his misery ; children howling for bread , the honourable imbracing dunghils , death creeping in at windows , overtaking them that flie , and finding out those that hide themselves , we would learn to prize a recovered peace , and to pray for the continuance of it . weighty are the reasons in the text to demonstrate and press this truth upon us . first , the condition of the church , a city compacted , and knit together by many strong bands , one father , one head , one family , one rule , one faith , one love , one baptisme , one spirit , one common salvation . no where is peace so natural , so amiable as in the church . secondly , the celebrity of gods worship , which is the glory of a people ; let the ark be gone , and the glory is departed : no so doleful a sight as the desolations of the temple , psal. 74.3.79.1 . isa. 64.10 , 11 , 12. all our foundations and springs are here , psal. 87.1 , 7. the wells of salvation , the fountain of the gardens , the graces and comforts of gods spirit , which make our souls like a watered garden . thirdly , the thrones of david , the towers , bulwarks , and seats of judgements , in which things stand the externall happiness of a nation . laws and iudges are the foundations of the earth , psal. 82.7 . when they were corrupted with injustice and violence , the lord threatned that ierusalem should become heaps , mich. 3.11 , 12. great reason therefore to pray for ierusalem , that it may be a city of righteousness , a faithfull city , isai. 1.26 . fourthly , the benefits of this peace . 1. to our selves , they shall prosper that love it . god will not onely hear the prayer by giving peace to the church , but by giving prosperity to him that made it . such a prayer is like to noahs dove , turns back again to him that sent it out , with an olive branch in the mouth . yea , if the prayer should be denied as to the body of the people , yet such a man should be heard for himself . he should be marked for safety , ezek. 9.4 , 5 , 14 , 14. there should be a hideing place provided for him-isai . 62.20 . and a book of remembrance should be written for him , mal. 3.16 . he shall have peace , though the assyrian be in the land , mich. 5.5 . isai. 43.2 . 2. to our brethren , such a prayer shall be like the beams of the sun which diffuseth light and heat upon thousands at once . gods people have publick hearts and aimes , look after general and publick interests . moses was offered to be the father of a great nation himself , exod. 32.10 . f o no , not so lord , lord think upon thy people . the afflictions of ioseph more wound , then any such promise can comfort him . he dares not so unman so unbrother himself , as to look upon his posterity , and forget abrahams . 3. to the house of god . the conservation and propagation of his holy doctrine and worship is so dear to all that are of davids mind , that they are willing not onely to purchase it with their prayers , but with their blood . i count not my life dear unto me , saith the apostle , so i may finish my course with joy , and the ministry which i have received of the lord iesus . and again , i am ready not onely to be bound , but to die at ierusalem for the name of the lord iesus , acts 20 , 24.21.13 . they preferre ierusalem above their greatest joy . and this is an high honour that god doth confer upon the prayers of his servants , that whereas all their good and comfort flows from the house of god , the very house of god it self doth reap benefit by their prayers . though it be his rest , the place wherein he delighteth , the place which he filleth with his glory ; yet the glory of his own house shall be bestowed upon it , in answer to his servants prayers . we have considered the duty : before we make application , let us consider the root and ground of the duty , which is love . they shall prosper that love it . the love of the church , is the foundation of all our prayers and endeavours for the prosperity of the church : a man will not very hastily seek the good of those whom he doth not love , and therefore when christ requireth that we should love our enemies , he addeth as a fruit of it , that we should pray for them , matth. 5.44 . love made ionathan intercede with his father for david , even then when he knew his displeasure against him . much more will it move us to intercede with god for his beloved people , the spouse of his own son . 1. love is a fundamental passion , the fountain of all the rest : prayer is nothing else but the affection of desire sanctified and presented unto god for the things we need , love natural being the fountain of natural desires ; love sanctifified must consequently be the fountain of prayers , which are sanctified desires . 2. love is a special root of obedience , faith worketh by love , love hath a constraining vertue , is as the sail to the ship , the wing to the bird , the spirits to the blood , the wheele to the chariot that keeps all in motion . the more love the more activity ever ; the more we love the church , the more sollicitous we shall be for her peace . 3. love hath a very great interest in god , it is of him , and from him , and therefore it can finde the way unto him , 1 iohn 4.7 , 16. as water which comes from the sea , runs to the sea , the lord cannot but hear the voice of his own work in us . every one that loves , is born of god ; and a fathers ear is open to a loving child : this is the foundation of prayer , that we can call god father , rom. 8.15 . matth. 6.9 . every one that loves , knows god . other things are known by knowledge , but god is known by love . come taste and see how gracious the lord is . experimental , comfortable knowledge of god we can have none but in the face of christ , in whom he is all love . when moses desired to see gods glory , he answered him by causing his goodness to pass before him , exod. 33.18 , 19. the more we love god , the more he reveals his goodness to us ; which knowledge of him is the ground of our calling upon him . god is love , as things of a nature move to each other ; earth to earth , water to water ; so love in us , moves to love in god . now as if you binde a piece of wood to steel , the loadstone draws the wood for the sake of the steel to which it is joyned , so when our prayer is joyned with love , it is thereby drawn up unto god , who is love . love is the key of heaven . as love to the church made esthers petition , so love to ester made the kings answer : god will hold out the scepter of his love to those prayers which proceed from love . love of the brethren is an evidence of gods dwelling in us by his spirit , which is a spirit of love , 2 tim. 1.7 . and the lords ears are readily open to those prayers which are made by the help of the spirit of love in us , rom. 8.26 . ioh. 4.24 . lastly , where there is love , there is confidence towards god , and confidence hath free accesse to the throne of grace , heb. 4.16 . 1 ioh. 3.21 , 22. 4. love hath an excellent vertue in it to season all duties , is as salt in the sacrifice ; it makes the duty hearty , and god loves chearfulness as well in praying as in giving . it makes a man urgent and importunate , quicquid agit valde agit , puts up strong cries . it is strong as death , whch will take no denial ; it keeps the minde intent upon prayer . love turned maries thoughts from a meer civil entertaining of christ into desires of hearing him . love stirs up faith to eye and fix on ptomises , & quae valde volumus facile credimus . love facilitates duty , and makes the heart constant in it : ruth loved naomi and so went thorow with her . weak things by the strength of love will venture on hard things ; a hen will fly upon a dog out of love to her chickens . one man with an engine may move more then ten men with their own strength ; love is an engine , makes the soul able to manage hard duties , to shoot a prayer as high as heaven . lastly , love is full of arguments , no man will ever want something to plead in behalf of what he loves . all the strength of the minde , and powers of nature wait upon love to contrive and cast about for the good of the thing loved . how witty was the love of the woman of canaan to her daughter , who could pick out an argument out of a repulse , and turn that which seemed a g reproach into a petition . love is that which commends every service to god , the touchstone by which all our duties are to be tried . h martyrdom without love is nothing , 1 cor. 13.1 , 3. i truth without love is nothing , 2 thes. 2.10 . prayer without love is nothing , doeg was detained before the lord , but his hatred to david brought a curse upon him for all his prayer , 1 sam. 21.7 . the lord looks not to pretence but to truth , and will answer every man according to the love , or to the idols of his own heart , ezek. 14 . 1-5 . a man may pray for the church of god only out of self love ( as the jews were to pray for babylon , ier. 29.7 . ) because his own safety is involved in it , as the life of the ivy depends upon the standing of the oak ; but true prayer for the church is that which is grounded upon love of the church it self ; upon zeal for gods truth and worship , upon delight in his oracles and presence , because here onely the means of salvation , and the word of life is dispensed ; because in the distresses of the church gods name is blasphemed , the blood and spirit of christ is injured , the glory of the gospel is eclipsed , the enemies of god are comforted . what wilt thou do , said ioshua , to thy great name ? nehemiah and esther were great enough themselves , but the afflictions of the church made them mourn and pray . and as no duties are acceptable unto god which do not proceed out of love , so no pretence of love is acceptable unto him , which doth not put forth it self into duty . this was the proof of davids love , i love the lord , i will call upon him , psalm 116.1 , 2. this the proof of pauls love my hearts desire and prayer for israel is that they might be saved , rom. 10.1 . when god is angry we find moses in the gap , psal. 106.23 . when israel flies , ioshua prayes ; when the plague is amongst the people , david is at the altar , 2 sam. 24.25 . when enemies are in arms , iehoshaphat and asa are upon their knees ; when rabshekah is railing , hezekiah is intreating the lord . here is the proof of love , it draws out the soul into all zealous endeavours for the peace of the church ; where there is no other ability , yet love will pray , and as solomon saith of a poor wise man , we may say of a poor praying man , that he hath a great hand in delivering the city , eccles. 9.15 . the meanest christian may pray for the peace of the church . but i must apply my exhortation in the use of this doctrine unto those who must do more then pray , who have hands , as well as knees ; power as well as prayer to put forth for god . in how unsetled and discomposed a condition the church of god is yet amongst us , every mans eyes sees , and i think , every good mans heart doth sorrow to see , the holy ordinances of christ by multitudes quite forsaken , the holy truth of christ by many corrupted with the leaven of heresie and blasphemy ; emissaries , walking up and down to draw away credulous and unstable souls into by-paths , to follow every ignis fatuus which doth mislead them . multitudes of active and vigilant enemies , who know not how to work under a disguise , and by good words and fair speeches to deceive the hearts of the simple . multitudes of credulous , ductile , and unstaid spirits tossed up and down , and carried about with every wind of doctrine by the sleight and cunning craftiness of men who lye in wait to deceive . we see how fast these evil weeds have grown , what advantages the enemy hath taken in all places to sow his cares and to lay his leaven ; how greatly his hopes have been raised , and his attempts encouraged by the experience which he hath of the lubricity and instability of the vulgar people amongst us . as it is said that the chief priests moved the people against christ , mar. 15.11 . so the common enemy instills his poison into the people , to try if by degrees he can bring things into a flame and commotion , like that , act. 19. and then have some crafty demetrius in a readiness to cry up diana , and you may observe how cunningly the scene is laid . 1. cry up a boundlesse and universal liberty for every man to teach , to publish , to insinuate into others whatsoever doctrines he please , be the tendency of them never so destructive to truth , peace , and godliness . 2. cry down the coercive power of the magistrate in matters of religion , that so there may be no hedge to keep the wolves out . 3. bring into contempt the faithful and able ministers of the gospel , as hirelings and seducers , that so what ever arguments they shall produce , in defence of the truth , may be wholly enervated and blown over by the prejudice against their persons . 4. decry learning and the schools of the prophets , as things rather dangerous then subservient unto religion , that so there may be no smith in israel , least the hebrews make them swords and spears , 1 sam. 13.19 . 5. cry down the maintenance of the ministry , that when that is wholly taken away , no man may breed his child to a hungry , lean , starved profession , that so emissaries who shall have an invisible maintenance from abroad may have the freer entertainment to spread their snares . 6. put doctrines , which in their own proper colours would not be swallowed , into a disguise , give them a periwig ( if i may so speak ) and another name , that they may not be known to be the thing which they are ; that in the dark and under a vail leah may go for rachel , and in a mantle the divel may be samuel . i doubt not but that your eys are open to see the danger : i beseeh you let your hearts be awakened to consider of expedients to prevent it . k that magistrates have a care and duty lie upon them to look after the interest of the church of christ , and to see that that may be preserved from pernicious and destructive evils , that the officers and members thereof do in their several stations the several duties belonging unto them ( though i doubt not but you are setled in so wholesome a perswasion ) give me leave in three words to demonstrate unto you . first , the lord did expresly command that idolaters and inticers to idolatry , blasphemers , presumptuous and prophane despisers of gods law , should be punished . he that sacrificeth unto any god , save unto the lord onely , he shall be utterly destroyed , exod. 22.20 . he that blasphemeth , the name of the lord , shall surely be put to death , and all the congregation shall certainly stone him ; as well the stranger , as he that is born in the land , when he blasphemeth the name of the lord shall be put to death , levit. 24.16 . the soul that doth ought presumptuously whether he be born in the land or a stranger , the same reproacheth the lord , and that soul shall be cut off from among his people , numb. 15.30 , 31. see deut. 13.5 — 16. now these punishments could not be dispensed but by those who did bear the sword , therefore they that bear the sword have a care upon them to preserve the church of god from destructive evils . secondly , princes are commanded to kisse the son , whereby is noted their love , duty , care of him and his interests , not to suffer any to dishonour him , or to prophane his worship , psal. 2.12 . and for this purpose the law was put into the hand of the king , deut. 17.18 . not barely in order to his private conversation ( for so it was common to all ) but as a keeper and maintainer of it , that he might cause others to keep it too . thirdly , in conformity hereunto godly magistrates in the scripture have from time to time been zealous to vindicate the church of god from all subversive and dangerous corruptions , and to command that all things should be done in the church according to the direction of god in his word . ioshuah commanded the priests to take up the ark and bear it before the people , iosh. 3.6 . david took special order for bringing home the ark , 2 sam. 6.2 . in the first book of the chronicles in many chapters , we read of his singular care in setting in order the worship of god . and if it be said , that he did this by special direction and inspiration from god . it is true he did so ; but its probable that god would have singled out a king for that service , if his purpose had been that kings should have attended onely civil affairs ? but to shew that this care was not extraordinary to one prince onely , we read of others taking the same course . we find asa purging the church from strange gods , high-places , images , and groves , and commanding the people to seek the lord , and to doe the law : and this was so far from unsetling the state , that it is said , the kingdom was quiet before him , 2 chron. 14.2 — 5. and after , upon the perswasion of the prophet , it is said , he took courage to do the like ; yea , he put away his mother from being queen , because she had made an idol in a grove , and cut it down and stamped it , and burnt it , chap. 11.8 , 16. and presently it follows , there was no more war , &c. verse 19. and the very same blessing followed the very same zeal in the reign of iehoshaphat his sonne , he took away the high-places , and commanded the people to be taught : and the fear of the lord fell upon all the kingdoms that were round about judah , so that they made no war against him , 2 chron. 17.6 — 10. hezekiah began his reign the first year and first moneth with reforming the church , and restoring gods worship , 2 chron. 29.3 — 11. and so continued to do , chap. 30.1 — 3.12.22.31.1 — 11.21 . so manasseth after his repentance , 2 chron. 33.15 , 16. of iosiah this testimony is given , that like unto him there was no king before him nor after him , 2 reg. 23.25 . and except only the unhappy action wherein he died , there is nothing recorded of him , but his care to purifie the church of god , 2 chron. 34.35 . the like holy care we find in nehemiah for the house of god , and the officers thereof , nehem. 13 . 9-14.22 . and in zerubbabel to build the temple , zach. 4.7 , 10. and we find when idolatrous corruptions crept into the house of michah , and into the tribe of dan , it is imputed to this , because there was no king in israel , no civil power to restrain men from doing every one what was good in his own eyes , iudg. 17.5 , 6.18 , 1. i know what will be said to all this , that it belonged to the church of the iews onely , whose kings possibly were herein types of christ ; but that now the people of christ are a willing people , and therefore not to be under any coercion . hereunto i answer , first , that what is written , is written for our learning ; the examples of good princes in the old testament are recorded for the instruction and incouragement of magistrates now . otherwise by this pretence we might cast off all the holy examples unto any good work , which are given us in the old testament . 2. though christs people be a willing people , yet so far as they have flesh , they are weak as well as willing , matth. 26.1 . and being subject unto sinne , they must needs be subject unto government too ; for weresoever there is a body of men , who are , through sinful weakness , subject to miscarriages , there is a necessity of some government , and superinspection , to prevent , and to heal such miscarriages . 3. where there are the same reasons of a practice , the same practice ought to continue , except we find abrogation and repeal : but the same reasons remain still . the truth and worship of god ought to be as dear to magistrates now as then ; leaven and corruption creeps into the church as well now as then . god is as much dishonoured , the souls of men as much endangered , satan as busie an adversary now as then ; therefore the same means ought to be used now as then . 3. there are hypocrites and hereticks in the church as well as a willing people against whom we find severity used by christ himself and his apostles ; christ made a scourge and drove the buyers and sellers out of the temple , joh. 2.15 . peter pronounced a doelful sentence upon ananjas and sapphira , acts 5.4 , 5 , 9. these indeed were extraordinary acts ; but they teach us that an evangelical estate hath need as well of a rod as of a spirit of meeknesse , 1 cor. 4.21 . 5. it is prophesied of the times of the gospel , that kings should be nursing fathers unto the church , isa. 49.23 . and of them the apostle saith , that they are for a terror unto evil doers , and a praise to those that do well , rom. 13.3 , 4. which words are comprehensive , respecting good and evil as well in the first table as in the second . again , the apostle exhorteth that prayers be made for kings and all in authority , that under them we may lead quiet and peaceable lives in all godlinesse and honesty ; that which is the end of our prayer , is likewise the end of their power and government ; and if it be their duty to provide for quiet , peace , honesty , it is also to provide for godlinesse too , 1 tim. 2.1 , 2. and accordingly we find the great l care of constantine , theodosius , valentinian , iustinian and other christian emperours in making edicts , calling councels , inhibiting heresies , as we read in the histories of their times . 6. whatever things are per se , subversive and dangerous to the prosperity of states and nations , come under the proper cognizance of the civil magistrate to prevent ; but heresies , blasphemies , idolatries , impieties against god , do as well endanger the prosperity of states as sinnes against the second table . 1. because god is as much provoked by the one as the other , and it is remarkable that the great sin mentioned in the case of the captivity of iudah , was their despising of the messengers of god , 2 chron. 36.16.2 . because such sins do more exceedingly divide and unty the bonds of love and amity which christian truth doth preserve , then other more civil differences , and so loosen the hearts of men from one another . lastly , this doctrine hath been m by our learned writers maintained against n doctors of the roman church ; for they are the men , who to maintain papal supremacy , and to keep all ecclesiastical power within themselves , have shut out the civil magistrate from it ; which i onely name , that you may consider what hands they are that sow such doctrines amongst us , with a purpose no doubt to make use of a boundless licence , to instill corrupt doctrines into as many as they finde fit tinder to catch that fire . since therefore such a charge doth evidently lye upon magistrates to use their power for the peace and prosperity of the church , the lord doth accordingly expect from them the discharge thereof . where he gives talents , he will call for accompt . but it may be objected , is not this to abridge and annul that liberty which ought to be indulged to the consciences of men ? i answer , first in general , and by way of concession , god forbid that any should assume dominion over the consciences of men . the apostle himself said , we are not lords over your faith , we are but helpers of your joy , 2 cor. 1.24 . it would be a high and withall a vain attempt . an high attempt ; for no man can give law further then he can reward , and punish , accuse and convince . but no man can either search , or reward , or punish the conscience ; therefore no man can give law unto it . and upon the same reason it would be a vain attempt ; for none but a divine eye can see the conscience , therefore none but a divine law can bind it . if such words or such writings be blasphemous and subversive to church or state , or both , and highly derogatory to the honor of christ , civil restraint can reach them ; but thoughts it cannot reach ; they are unsearchable by an humane eye , and therefore unreducible to a humane power . and again , god forbid we should straighten liberty which christ hath purchased for us . let every man stand fast in the liberty wherewith christ hath made him free ; whom christ hath made free , cursed be that man who shall go about to intangle him in any such yoke of bondage as is contrary to that freedom . secondly , in particular we say , 1. where men agree in the main fundamental doctrines of truth and godliness , in the substantials of faith , worship and obedience , there ought to be a mutual love , toleration and forbearance of one another in differences , which are not subversive unto faith & godliness . so long as we walk by the same rule , and mind the same things , wherein in other things we differ , we are to wait upon god to reveal even the same unto us , phil. 3.15 . 2. we say christ did never either purchase or permit to any man , professing himself a christian , a liberty to subvert , or endeavour to subvert , by blasphemous , heretical , idolatrous , or irreligious and impious doctrine , the foundations of faith , worship , and holy obedience which he hath laid in his church , or to remove , if i may so speak , the ancient land-marks of christian religion . the great truths of god , the great interests of the gospel ought to be dearer to us then the liberty of any blasphemous or impious tongue or pen . 3. magistrates are wisely and cautelously to didistinguish between weak brethren , and wicked malicious disturbers of the doctrines of salvation and peace of the church , as the apostle doth between the bewitched galatians , and those that bewitched them , concerning whom he saith , i would they were even cut off that trouble you , gal. 5.12 . which imprecation he would not sure have uttered against them , if in sowing their false doctrines they had onely made use of a lawful liberty . o 4. with the word , such a lenity and moderation is to be used as first to reprove , rebuke , exhort them with all long suffering and doctrine , 2 tim. 4.2 . to admonish them once and again ; and when they are found unreclaimable , then to reject them , tit. 3.10 . 5. we are to distinguish between the conscience of the seducer ; and the spreading and infection of his doctrine . p it belongeth unto the care of the magistrate to endeavour the converting and reclaiming of him , which though it cannot be effected , yet further and principal care must be used to prevent the spreading of infection . this was done in the apostles time by rejecting an heretick , refusing to have brotherly communion and society with him . so an effectual means may be used to keep the leaven from the lump ; use what mercy and lenity you judge most consonant unto christian meekness , towards the persons themselves ; but above all things , be zealous for the purity and peace of the church , wherein divisions and subdivisions exceedingly tend to weaken , to distract , to betray it . we have to do with wise and vigilant , with subtle and sedulous enemies , who formerly were , and no doubt still are intent upon their design to shake this nation from the true protestant religion , wherein as the duke of roan gravely observed the interest thereof did stand . and i believe if the new things which are broached were duly examined , you would find in most of them , if not legible characters ( as in the doctrines which deny or diminish original sin , and affirm free will ) yet a secret aspect and tendency towards rome . they cry down our ministers as no ministers of christ , and so did champney , and kellison , and the romanists heretofore . they cry down our ordinances as polluted , and impure , and not to be joyned in ; and so the pope forbad the english papists in queen elizabeths time to joyn in the same worship and ordinance with protestants . they cry down learning , and schools of prophets ; and what greater advantage can a learned papist have then to have none but unlearned adversaries to dispute withall ? they teach adoration of christ in a sinful man at his feet , a plain manuduction to adoration of christ in an hoast . they tell you they dare not limit christs body to heaven , an handsome step towards corporal presence in the sacrament by transubstantiation . they press to follow a light within , secretly intimating imperfection , in the scripture , unto which , why may not as well ecclesiastical traditions be added , as an imagininary light ? they say we must follow the commands of that light , a shrewd preparation to any desperate attempt when season and advantage calls for it . the lord give you wisdom to foresee evils , they are better prevented then suppressed . and for that purpose be pleased . to encourage orthodox , godly , and learned ministers , and the schooles of learning , vindicate and protect them from reproch and contempt . when alexander the great sent ambassadors unto athens , requiring them to deliver up their orators into his hands ; demosthenes , in his oration thereupon to the people , tells them a fable out of esop , that the wolves being at war with the sheep sent a message unto them , that if they would live at quietness , and have a firm peace concluded , they should yeeld up their dogs unto them : which as soon as they had done they were devoured by the wolves . the like artifice use our adversaries now ; that they may make a prey of the people , their principal care is to pull down our ministery , and schools of learning , that so the watchmen being removed , the sheep may be exposed to ruine . to take care that all who own christian religion amongst us be required to attend upon the ministry and dispensation of the gospel , that they may not presumptuously exempt & deprive themselves of the means of grace and salvation , as of my knowledge some do , who have wilfully for these many years withdrawn themselves from any christian assemblies where god is worshipped , or his name made known . to endeavor to heal and close up breaches amongst brethren , that men agreeing in faith , worship and obedience , may be no longer strange to one another , but joyn hand in hand against the dangers which are threatned from a common adversary , who at those unhappy breaches hath let in these little enemies to open the door unto him . to secure and set mounds about fundamental doctrines , and for that purpose to take care for publick and private catechising . to provide that ministers may be known to be orthodox in the great and weighty controversies between us and rome , that wolves may never privily creep in under sheeps cloathing . to hinder the printing and spreading of dangerous and infectious books either from ports or presses ; or any other way of diffusing leaven into the people . i conclude with this profession , that i have not pressed this doctrine of the peace of the church to the straitning or grieving of any who love our lord jesus in sincerity . i know the best men know but in part , and must mutually bear with , and pray for one another , that wherein they differ god will reveal himself unto them . my aym and desire hath been to preserve the foundations , to keep protestant religion from such incroachments as may insensibly make way for the endangering of it . we see what we could hardly have believed , how facile and flexible the minds of many people are to be seduced and carried into opinions , which some years since they would as hardly have been perswaded to believe that they should live to imbrace , as hazael was that he should rip up women with child . the lord make you tender of his people , vigilant against his enemies , zealous for his church , valiant for the truth . finis . notes, typically marginal, from the original text notes for div a57150e-250 a civitas mundi civitas de illa rege diabolo , hac rege christo . aug. retract . lib. 2. c. 29.43 . deciv . dei l. 11. c. 1. l. 14. c. 1. l. 15. c. 1. de gon. ad lit. l. 11. c. 15 in psal. 61. b in electis specialis quadam censetur universitas : ut de toto mundo totus mundus liberatus , & ex omnibus homin ibus omnes homines videantur assumpti . prosp. de vocat . gent. lib. 1. ●ap . 3. vid. torn . anual . an. mundi 2940. & tarnov . euercit . bib. vid. buxters . lexicon raebbinic . p 1078. c volumus pacem , sed ignoramu● absque charitate pacem . hicron . epist. deu● p●cem suam posuit in medium nullias picis . lutb●r . isa. 55.4 . exod. 15.3 . psal. 45.3 . rev. 6.2 . vid whi● . con . 2. quaest. 3. & gerar . loc. de ecclesia . c. 8. prov. 10.29 . neh. 8.10 . prov. 18.10 . d in the case of religion every subdivision is a strong weapon in the hand of a contrary party . hist. of the counc. of tren . p. 49. vid. calv. o●us . de s●andalis . e dissidia inter christianos fovet iulianus . baron . an. 362. sect 285. dissidia nobis passim objiciunt pontificii . ba●claii paraen●s . l. 1. c. 5.6 . fitsim . britann●m . l. 1. c. 5 , 6 , 7. breerby apolog. p. 679. stapleton . to . 2. p. 429. see whites ●onference with fisher . p. 583. vid. baron . all . 448. sect. 74. phil. camerii medit hist. part 3. p , 21. orat. h. zanch. oper. to . 8. part postr . p. 241. crackenthorp . cont. spalat . cap. 43. rom. 12.18.14.19 . col. 4.5 . psal. 144.7 . psal. 8.2 . psal. 68.30 . epes . 4.4 , 5.6 . gal. 6.16 . phil. 3.16 . tit. 1.4 . iud. ver. 3. 1 sam. 4.21 . f loquitur planè parentis affectu , quem nulla possit delectare felicitas extorribus quos parturivit . verbi gratiâ , si dives quispiam mulieri paupercula dicat ingredere tu ad prandium meum , sed quem gestas infantulum relinque foris , quo niam plorat & molestus est nobis , nunquid faciet monne magis eligit ●●junare quàm exposito pign●re ●haro sola prandere c●m divite ? ita moses , &c. bern. in cantic. serm. 12. aquin. 12. qua 5. art . 2. & 22. qu. 28. ar. 4. ioh. 15.15 . g vid. scull. observ. in mat. c. 42. et stuckii antiq conv. l. 2. c. 5. h qu●a jactatione fit , uon dilectione . aug. in psal. 43. i sic docet deus ut non tantum often sat veritatem , verum etiam impertiat charitatem , aug de grat. christ . c. 13 , 14. rom. 16 18. ephes. 4.14 . vid. anton. fab. de relig. regend . l. 1. c. 5. sect. 81. melan . to . 3. in proes . k aug. ep. 166. cont. ep. parmen. l. 1. c. 10. cont. crescon. gram. l. 3. c. 51. 1 pet. 2.14 . col. de sum . trin. & fid. catholale haereticis manichaeis iudaeis , paganis acta concil. ephes. yo. 5. cap. 14.19 . m iewels defence , p. 519.610 pet. martyr 〈◊〉 . clas 4 . 3.1●sect . 31 , 32 33. bp. andrews tortura torti , p. 364.381 . dr. rainolds confer. with hart. bilso of ●hristian subje●tion d●ve●ant ▪ de iud. & num. fidei ca● . 16. p 9 9. carleton of jurisdiction . rivet explicat decal g p. 258.168 . n bellarm. de pontif . rom. l. 1.6.7 . lib de laices c. 17 , 1● . baron . an. 428. sect. 7.536 . sect. 107.538 . sect. 31 546. sect. 43.549 . sect. 8. o vid. ●huan epistol. mad benri●● . gallis regem historia suae pr●sixim . p opto equidem ut si fieri po●est , nemo de fra●ribus pereat ; si tam●n quosdam schismatum daces , & dissentionis auctores non potuerit ad salutis viam consilium salubre revocate , caeteritamen vel simplicitate capti , vel errore inducti , vel aliqua fallentis astutiae calliditat● decepti , à fallalaciae vos laqueis ●olvite , &c. cyp● . de unitat eccles. plutarch in demost vid. aug. ep. 48 , 50. aling. theolog. problematic . part . 3. probl. 19 a sermon preached before the peers in the abby church at westminster, november 7, 1666 being a day of solemn humiliation for the continuing pestilence / by edward lord bishop of norwich. reynolds, edward, 1599-1676. 1666 approx. 61 kb of xml-encoded text transcribed from 28 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-05 (eebo-tcp phase 1). a57156 wing r1281 estc r618 11779394 ocm 11779394 48972 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. a57156) transcribed from: (early english books online ; image set 48972) images scanned from microfilm: (early english books, 1641-1700 ; 546:5) a sermon preached before the peers in the abby church at westminster, november 7, 1666 being a day of solemn humiliation for the continuing pestilence / by edward lord bishop of norwich. reynolds, edward, 1599-1676. [4], 50 p. printed by tho. ratcliffe for john durham ..., london : 1666. reproduction of original in cambridge university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -n.t. -philippians iv, 5 -sermons. plague -sermons. plague -history -17th century. fast-day sermons. epidemics -sermons. 2003-12 tcp assigned for keying and markup 2004-01 aptara keyed and coded from proquest page images 2004-02 olivia bottum sampled and proofread 2004-02 olivia bottum text and markup reviewed and edited 2004-04 pfs batch review (qc) and xml conversion a sermon preached before the peers , in the abby church at westminster , november 7. 1666. being a day of solemn humiliation for the continuing pestilence . by edward lord bishop of norwich . london , printed by tho. ratcliffe for iohn durham , and are to be sold by edward thomas , at the adam and eve in little brittain . 1666. a sermon preached before the peers , in the abby church at westminster , novemb. 7. 1666. being a day of solemn humiliation for the continuing pestilence ▪ philip . 4. 5. let your moderation be known unto all men. the lord is at hand . some graces are primary , radical and fundamental , which having their proper termination in god and christ , are therefore , as to their formal and immediate beauty , invisible to any eye , but his who searcheth the heart and tryeth the reins . so our repentance is said to be towards god , and faith towards our lord iesus christ , acts 20. 21. our faith and hope is said to be in god , 1 pet. 1. 21. as the root , though the principal seat of life in the tree , is under ground unseen , but the fruits flowing from that life are visible ; or , as the orator saith of a goodly structure , fastigia spectantur , latent fundament . so the most primitive and vital graces are in themselves known onely to god , and to the heart which enjoyes them ; but in and by their fruits they may , and must be known unto men . by our works we must shew our faith , iam. 2. 18. act. 19. 18. works , i mean , of transient charity , which properly termimate upon others , without us ; in which respect our saviour , though he forbid us to do our works to be seen of men , in a way of ostentation , matth. 6. 1. 6. 16. — 18. yet he commandeth us to let our light shine before men , in a way of edification , and to god's glory , matth. 5. 16. and in order to the same end , the apostle here requireth us to let our moderation be known unto all men . the words contain , a serious and weighty doctrine , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the lord is near ; and a christian duty from thence inferred , let your moderation be known unto all men ; or an exhortation to the exercise of a special grace , and a most solemn argument , because , the lord is at hand . in the exhortation is observable , 1. the vertue it self required , express'd by the concrete for the abstract , not without an emphasis , as i take it . sometimes we finde a concrete superlative expressed by an abstract , ier. 50. 31. behold i am against thee o pride , that is , o thou most proud : and here an extensive abstract expressed by a concrete , as if he should have said , let your tongue , your hand , your whole conversation shew forth to all men , upon all occasions , this excellent and most amiable grace . 2. the peculiarity or characteristical difference of this vertue intimated in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not a bare philosophical , but a christian moderation , such as becomes believers . 3. the conspicuousness thereof , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let it be really upon all occasions manifested , for the honour of christ , and credit of religion . 4. the impartiality of it , it must be manifested to all men ; not onely unto good men , but unto the froward , that the mouths of adversaries may be stopped , their prejudices refuted , their emnities broken , and they won by the meek and humble conversation of believers to the obedience of the gospell . in the argument unto this duty , it is considerable , how many wayes the lord is near unto his servants , for their encouragement in so difficult and excellent a duty ; near , ad auxilium , to help them ; near , ad solatium , to comfort them ; near , ad iudicium , to reward them ; near , per inhabitantem gratiam , to direct and enable them ; near , per exauditionis clementiam , to hear and answer them ; near , per providentiae oeconomiam , to support and protect them . 1. believers are called unto an high and honourable condition , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and dignity of being the sons of god , john 1. 12. and in that condition they may , by the power of corruption and temptation , be in danger to be puffed up with pride and arrogancy above others , and to a supineness and security of living , to sever their dignity from their duty : in this case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , as suidas , hesychius , and favorinus render it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which is decent or becoming , is to be known ; we must walk secundum decentiam status christianis , so as becometh the sanctity and dignity of our high calling . 2. again , being in common with other men expos'd to the various vicissitudes of events ; apt in prosperity to be corrupted , in adversity to be dejected , and according to diversity of conditions , to express a dissimilar and uneven behaviour ; here again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let your moderation be known , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a serene , pacate , and stedfast equability of minde , unshaken and fixed against all events . 3. again , being by the state of our christianity , and by reason of the emnity which god hath put between the seed of the woman and the seed of the serpent , to expect , as strangers in the midst of adversaries , manifold afflictions and injuries , as the scripture hath assured us , act. 14. 22. 2 ▪ tim. 3. 12. here also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let your moderation be known , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , moderation of patience in bearing evils ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a moderation of candor and equanimity ; not putting suspicious and morose , but favourable constructions upon actions which have an appearance of unkindness ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a moderation of meekness and placability , an easiness to be entreated , a readiness to forgive ; as the philosopher saith of such men , that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , apt to pass by , and to pardon injuries . 4. again , having with other men a share and right in publick iustice , and out of the debt of self-love , being engaged thereby to preserve our own interests , we may be tempted to rigour and extremity in the means thereunto , and to lay hold on the utmost advantages against our brother : here also the exhortation is seasonable , that our moderation be known ; that we be rather ready to part from our own right , than to prosecute it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with the strictness of a rigorous inflexibility ; and so the philosopher saith , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a supplying of the defect , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a rectifying and mitigating of the rigour of legal justice . 5. again , because we have the human nature burthened with the same common infirmities , and are of like passions with other men , we may be easily tempted and transported many wayes into inordinateness and excess ; we may use our knowledge and liberty undecently and exorbitantly , to the defiling of our selves ; we may use them uncharitably , to the grief and scandal of our brethren , as the apostle sheweth , rom. 14. 15 , 21. 1 cor. 8. 9 , 12. 10. 23 , 28 , 29 , 32. 1 pet. 2. 16. we may use our power and authority sharply and severely , to the grieving , rather than benefiting our poor brethren ; in all such cases the apostle's exhortation is seasonable , let your moderation be known ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; moderation in iudgement , not to disquiet the church , or offend our brethren with every unnecessary opinion of our own ; not rigidly to insist on our liberty , to the grief and scandal of our brethren . moderation of power , not to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , severe exactors of the extremity of justice ; but to adorne our authority , and render it amiable with clemency and meeknesse . moderation of passions , not to be transported with excessive delights , overwhelmed with inordinate sorrows , or possessed with any other unruly or tempestuous affection , to the suffocating of reason , and dishonour of religion ; but to let grace and wisdom hold the reins , and keep within just bounds of temper and sobriety whatsoever offers to break forth into undecency and excess . we see the wide extent and comprehensivenesse of this most amiable grace . give me leave to speak a word or two to each of these particulars , and then i shall proceed to that which follows . 1. we must walk secundum decentiam & dignitatem status christiani , so as becomes the gospell , that we may credit and honour our most holy profession , as those who have a lord to rejoyce in , a god to pray unto , a blessed appearing of a glorious saviour to wait for , as a people whom god hath formed for himself , to shew forth his praise , isai. 43. 21. this is the frequent exhortation of the apostle , that we walk worthy of the vocation wherewith we are called , eph. 4. 1. as becometh the gospel of christ , phil. 1. 27. so as we have learned and received christ iesus the lord , col. 2. 6. worthy of god , who hath called us to his kingdom and glory , 1 thess. 2. 12. as becometh holyness , as a peculiar people , that we may adorn the doctrine of god our saviour in all things , tit. 2. 3 , 10 , 14. and may shew forth the praises of him , who hath called us out of darkness into his marvelous light , 1 pet. 2. 9. and truly there is nothing deserveth such lamentation as this , to consider how few there are who live consonantly to the gospel ; which will too evidently appear , if we consider the law of christ , the vow of baptisme , and compare our conversations with them . are not these the laws of christ ? he that hateth his brother , is a murtherer ; he that looketh on a woman lustfully , is an adulterer ; that we resist not evill ; that we love our enemies ; that we lay not up for our selves treasures in earth , but in heaven ; that we enter in at the strait gate ; that he who will come after him , must deny himself , and take up his cross and follow him ; that we learn of him to be meek and lowly , who when he was reviled , reviled not again ; when he suffred , threatned not : in one word , that we should walk as he walked , and observe all things whatsoever he hath commanded us ? and have we not solemnly vowed all this in our baptisme ? wherein we promised to keep a good conscience towards god , and did in the presence of god and angels renounce the devil , the world , and the flesh , with all their pomps , vanities , and lusts ? and so not onely subscribe to the truth , but undertake the practice of those necessary doctrines ? and if we should now compare the lives of men amongst us , their bare-fac'd and open profaneness , their daring atheisme and blasphemy , their oaths and curses , their luxuries and excesses , their wantonness and impurities , their variance and wrath , their contentions and defiances , their bloodshed and duels , their implacableness and revenge , their inordinate love of the profits and pleasure of the world more than of god , their utter unacquaintance with the yoke of christ , and the narrow way that leadeth unto life ; if , i say , we should lay together christ's laws , and our lives , our most solemn vow , and our most perfidious violations of it , might we not most confidently conclude , aut haec non est lex christi , aut nos non sumus christiani ? either this is not christianity , or we are not christians ? and so tertullian , iustin martyr , and other antients are bold to affirm of such men , that they are not christians . ioannes picus mirandula professed , that he had an amazement upon him , when he seriously considered the studies , or rather follies of men : for , saith he , a madness it is for men not to believe the gospel ; which hath been sealed by the blood of martyrs , published by the preaching of apostles , confirmed by miracles , attested by the world , confessed by devils : sed longe major insania , si de evangelii veritate non dubitas , vivere tamen quasi de ejus falsitate non dubitares . but a farr greater madness it is , if not doubting of the truth of the gospel , we so live as if we doubted not of the falseness of it . and certainly , they who abuse the doctrine of the gospel unto licencious living , and expose the holy name of god unto contempt , by turning his grace into lasciviousness , are christiani nominis probra & maculae , the stain and dishonour , the blains and ulcers of the christian ▪ name , no otherwise belonging unto the body of christ , than dung and excrements to the natural body if the lacedemonian in plutarch would often look on his gray hairs , that he might be put in minde to do nothing unworthy the honour of them ; how much more should we continually minde the dignity of our relation unto god , as his children , that we never admit any thing unbecoming the excellency of so high a calling . 2ly . being in danger by the different vicissitudes of divine providence , to be tossed and discomposed with various and unequal affections , contrary to that stedfastness of heart which ought alwayes to be in believers , who have an all-sufficient god to rejoyce in , and a treasure of exceeding great and precious promises , ( able by faith and hope to ballance the soul against all secular fluctuations and concussions ) to take comfort from , in this case therefore it is necessary that our moderation be known , that we learn , with the apostle , in every state to be content , to be abased and suffer need without pusillanimity or despondency , to abound and be full without arrogance or vain-glory . faith makes a rich man rejoyce in that he is made low and humbled , to glory no longer in grass and flowers ▪ in withering and perishing contents ; and it makes the brother of low degree to rejoyce in that he is exalted to the hope of salvation , jam. 1. 9 , 10. when therefore , with david , we finde one while our mountain strong , and presently we are moved , psal. 36. 6. when one day , with ionah , we rejoyce in our gourd , and another day are as angry because it is withered ; then we must labour for this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this pacateness and serenity of soul ; like gold , to keep our nature in the fire , like celestial bodies , which in all their motions are regular and steady . even heathen men , by the dictates of reason and philosophy , have arrived at a very noble constancy and composednesse of minde ; of one , it is said , that in all companies , times , i and places , suos semper mores retinuit , he never departed nor varied from himself ; of another , that he was never observed either to laugh or weep ; of another , that he was of so equal a temper , that in his youth , he had the wisedom of an old man , and in his age the valour of a young man ; and of that excellent emperor marcus antoninus it is observed by dion , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he was ever like himself , never given to change . how much more should christians , who have an unchangeable god to take care of them , a kingdom which cannot be shaken provided for them , promises which are all yea and amen , and an hope which is sure and stedfast set before them , retain a minde like the rock on which they are built , fixed and inconcussible . such was the blessed apostle , as dying , and yet alive ; as chastened , and yet not killed ; as sorrowfull , yet alwayes rejoycing ; as having nothing , and yet possessing all things : and such he would have us all to be , stedfast and unmoveable , 1 cor. 15. 58. not soon shaken in minde , 2 thess. 2. 2. but holding our confidence , and the rejoycing of our hope firm unto the end , heb. 3. 6. 3. being , by the condition of our christianity , to expect manifold afflictions and injuries in the world ; here also it is necessary , that our moderation be known ; moderation of patience , in bearing them ; of candor , in interpreting them ; and of lenity and meekness , in forgiving them . 1. moderation of patience in bearing them , having our eye more fixed on the hand of god ordering , than on the hand of man infflicting them ; being more taken up with the hope of future good , than with the sense of present evil ; looking rather with comfort on the need we have of them , 1 pet. 1. 16. on the fruit we have from them , heb. 12. 10. on the recompence of the reward which will follow them , heb. 11. 25 , 26. rom. 8. 17 , 18. on the love of god , which will support us under them , heb. 12. 6. on our communion in them with christ , for whose sake we suffer them , 1 pet. 4. 13. on the end of the lord , who is ever pittifull and of tender mercy to us , in them , iam 5. 11. than on any present weight or pressure we sustain from them . nullus dolor est de incursione ▪ malorum praesentium quibus fiducia est futurorum bonorum , saith saint cyprian : a man is never miserable by any thing , which cannot take away god or salvation from him . 2. moderation of candor and equanimity , putting the best constructions on them , as the carpenter's plain rendreth rugged things smooth , as favourable glasses report faces better than they are . a meek spirit doth not easily take up every injury , not out of dullness , because it cannot understand them ; but out of love , which doth not wittingly or hastily suspect evil , 1 cor. 13. 5. which covereth all sinnes , prov. 10. 12. which teacheth us to shew all meekness to all men , tit. 3. 2. we are prohibited society with some men , 2 thess. 3. 6. but we are commanded to follow peace with all , heb. 12. 14. 3. moderation of meekness and lenity , not resisting of evill ; nor out of a vindictive spirit , embracing all advantages to avenge our selves , as if it were an argument of a low and dejected soul not to repay evil with evil , and bid a defiance and challenge upon every wrong ; directly contrary to the word of god , which maketh it a man's wisedom and glory to pass over a transgression , prov. 19. 11. and expressly requireth us not to recompence evil , but to wait on god , prov. 20. 22. rom. 12. 17. yea contrary to the noble practice of many magnanimous heathens , epaminondas , agesilaus , pompey , caesar , and others , who by their clemency and bounty toward enemies , provided for their own safety , and made the way easie unto further victories . but we have a more excellent example to follow , forbearing one another , and forgiving one another , saith the apostle , even as christ forgave you , so also do ye , col 3. 13. that man can have no assurance of christs forgiving him , who resolveth to be avenged on his brother , matth. 18. 35. he who choseth rather to be a murtherer , to take away another mans life , or to throw away his own , than to suffer a reproach , hath , give me leave to say it , eousque , renounced the doctrine of christ , who commandeth us to do good unto those that hate us , and pray for those that despitefully use us , matth 5. 44. as himself did , luke 23. 34. who being reviled reviled nor again , but was as a sheep dumbe before the shearer , as the prophet speaks . by this noble moderation we disappoint those that wrong us , quia fructus laedentis in dolore laesi est , we fence our selves against the harm which an injury would do us , as a canon bullet is deaded by a soft mudd wall , and the force of a sword by a pack of wooll . he that is slow to anger appeaseth strife , prov. 15. 18. we melt and overcome our enemie , and heap coals of fire on his head , rom. 12. 20. but above all we honour god , to whom alone vengeance belongeth , we adorn the gospel , and evidence our selves to be the disciples of christ. 4. being subject , by the dictates of overmuch self-love , to assert with rigour our own right and interest , in this case also the precept is necessary , let your moderation be known ; rather remit of your own due , than by too earnest an exacting of it , to grieve your brother , or to discredit your profession ; abraham did so , though the nobler person , yet in order unto peace and honor , that their dissentions might not expose religion unto reproach amongst the canaanites , he gave unto lot the praeoption of what part of the land he would live in , gen. 13. 9. it was as free for the apostle to have taken the rewards of his ministry of the corinthians as of other churches , yet he purposely refused to use that power , that he might not hinder the gospel , nor give occasion of glorying against him unto those that sought it , 1 cor. 9. 12 , 14 , 15. 2 cor. 1● . 8 , 12 our saviour , though he might have insisted on the dignity of his person , as the sonne of god , from paying tribute , yet to avoid offence he did cedere de iure , and gave order about the payment of it , matth. 17. 24 , 25 , 26. no doubt is to be made , but that it is free for christians to recover their just rights by a legal tryal , yet when the corinthians sued one another before unbelievers , and thereby exposed the gospel unto contempt , the apostle reproveth them that they did not rather take wrong , and suffer themselves to be defrauded ; the evil being farr less for them to suffer wrong , than for the gospel to suffer reproach , 1 cor. 6. 5 , 6 , 7. thus doth this most amiable grace whereby we behave our selves towards all men with all equity , facility , equanimity , and suavity of conversation , attempering the severity of other vertues with the law of love , exceedingly conduce to the honour of god , and credit of the gospel , yea to our own safety and interest ; for as a tempest doth not break the corn which yields unto it , but the oaks which withstand it , nor thunder so easily hurt shrubs as cedars , so the wrath and prejudice of adversaries is exceedingly mitigated and abated by the humility , moderation and meeknesse of those that suffer them . lastly . being subject to the same common passions and infirmities with other men , and thereupon lyable to be transported into excess in the use either of our knowledge , power or liberty ; here also comes in the seasonable use of this excellent precept , let your moderation be known . moderation of iudgement , moderation of power , and moderation of passions . 1. moderation of iudgement , that we suffer not our knowledge to puff us up , but temper it as the apostle directeth us with charity , and use it unto edification , 1 cor. 8. 1. i do not hereby understand moderation in the measure or degrees of our knowledge , as if we should content our selves with a mediocrity , and be , at our own choyse , willingly ignorant of any part of god's revealed will , as we please our selves ; for we are required to grow in knowledge , 2 pet. 3. 18. and the word of christ must dwell in us richly , col 3. 16. nor do i understand a moderation of indifferency , as if it matter'd not what judgement we were of , but had , as the priscilianists claimed , a liberty at pleasure to depart from the rule of divine truth in outward profession , to serve a present interest ; for we are to buy the truth , and not to sell it ; we can do nothing against the truth , but for it ; we are to hold fast the faithfull word , tit. 1. 9. and having proved all things , to hold fast that which is good , 1 thess. 5. 21. but by a moderation in judgement , i understand these three things : 1. a moderation of sobriety , not to break in and gaze upon hidden and secret things , as the men of bethshemesh into the ark , 1 sam. 6. 19. nor to weary our selves about questions , as the apostle speaks , which are unprofitable and vain , tit. 3. 9. such as that of peter , what shall this man do ? john 21. 21. and that of the apostles , wilt thou now restore the kingdom unto israel ? acts 1. 6. but to be wise unto sobriety , rom. 12. 3. and to content our selves with things revealed , and leave secret things unto god , deut. 29. 29. in quem sic cred●mus , saith saint austin , ut aliqua non aperiri etiam pulsantibus nullo modo adversus eum murmurare debeamus . and therefore that good father gave no other answer to a curious question , than this modest one , nescio quod nescio , as judging an humble ignorance much better than a proud curiosity . 2. a moderation of humility and modesty , not to be so opinionative or tenacious of our own private , meerly disputable and problematical conceptions , wholly unnecessary to faith , worship , or obedience , as out of a love of them , not onely to undervalue and despise the as probable and sober judgements of other men , but by an imprudent and unadvised publishing of them , to obtrude them with over confidence on the belief of others , and haply thereby to cause a great disturbance in the church of god , directly contrary to the counsel of the apostle , hast thou faith , have it to thy self before god , rom. 14. 22. it is not fit that the peace of the church should be endangered by the bold attempts of every daring pen. of this sort was that unhappy controversie in the dayes of pope victor , between the roman and asiatick churches , touching the time of easter , who though former bishops of rome had , notwithstanding the different observations in that case , held intimate fellowship with the asian bishops , did out of excess of passion , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as socrates expresseth it , excommunicate all the asian churches , and made a dolefull disturbance in the church of christ ; upon which occasion , the forenamed historian hath a grave discourse , to shew how several churches did differ from one another in matters ritual , and yet retained firm unity and communion still . 3. moderation of charity , when in such things wherein a latitude and mutual tendernesse may be allowed , we choose rather , according to the doctrine of the apostle , not to offend our weak brethren , than unseasonably to insist on our own knowledge and liberty . and truly as it is an honour which learned men owe unto one another , to allow a liberty of dissent in matters of mere opinion , salvâ compage fidei , salvo vinculo charitatis , salvâ pace ecclesiae , ( for those three , faith , love , and peace , are still to be preserved : ) so it is a charity which good men owe unto one another , upon the same salvo's , to bear with the infirmities of each other , not to judge , or despise , or set at nought our brethren , as useless and inconsiderable persons ; but whom god is pleased to receive into his favour , not to cast them out of ours . this latitude and moderation of judgement , some learned men have taken the freedom to extend even to the case of subscriptions by law required ; the learned a author of the book called an answer to charity maintained , and the late learned b primate of armagh archbishop bramhall i shall not take upon me to affix any private sense of mine upon publick laws , or ever judge it desirable , that the doctrine of the church of england should have too slack a tye on the judgement of the clergy ; onely sure i am in points which are not fidei but questionum ( as saint austin distinguisheth ) in matters of an inferiour nature , wherein no man can rationally hold himself bound to trouble or discompose the mindes of the people , or the order and peace of the church , by an unnecessary publishing of his own private perswasion , so that his opinion and the churches quiet may be very well consistent together , learned men have ever allowed this latitude unto one another . 2. moderation of power , by gentle and winning wayes , to reform the manners , allay the distempers , and conquer the frowardness of inconstant and discontented mindes ; by placide and leasurely steps and degrees to get the possession of them , and to model and compose them unto an equal temper . this was the counsel of the old men , speak good unto them and they will be thy servants for ever , 1 reg. 12. 7. as moderation is by grave and prudent men observed to be the preservative of power ; so cato in plutarch , and iulius caesar in that excellent oration which he made unto the senate in dion : so certainly it is a special means for the right administration of it . therefore the lord chose moses the meekest man alive for the government of his peculiar people , num. 12. 3. and of christ the prince of peace it is said , that he would not break the bruised reed , nor quench the smoaking flax , matth. 12. 20. as he saith of himself , learn of me for i am meek and lowly , matth. 11. 29. and the apostle beseecheth the corinthians by the meekness and gentleness of christ , 2 cor. 10. 1. so the same apostle expresseth his tenderness towards the church , by the affections sometimes of a father , 1 cor. 4. 15. sometimes of a mother , gal. 4. 19. sometimes of a nurse , 1 thess. 2. 7. he calleth upon timothy , in meekness to instruct those that oppose themselves , because the servant of the lord must be gentle to all men , 2 tim. 2. 24 , 25. and upon titus , to shew all meekness to all men , tit. 3. 2. rulers are called healers , isai. 3. 7. and a physician , saith plutarch , will if it may be cure the disease of his patient rather by sleep and diet , than by strong purges . grave writers have observed , that even in the avenging of conquer'd enemies moderation is advantagious to the conqueror . he , saith thucydides , who is kinde to an enemy provideth for his own safety ; and surely it cannot but be usefull for healing distempers , amongst a long dilacerated and discomposed people , ut quod belli calamitas introduxit , hoc pacis lenitas sopiret , to use the words of iustinian the emperor . a course observed with rare clemency by our most meek and gracious soveraign in the act of general pardon and indempnity towards his people . i do often sadly recount with my self the wofull distractions which are in this once flourishing church , occasion'd by the wantonness of some , and subtilty of others , and can scarce arrive at any other expedient than abrahams iehovah iireh , gen. 22. 14. i do not need at all , neither shall i at all presume to bespeak the reverend governors of the church in this case of moderation , in any other way than the apostle doth the thessalonians in the case of brotherly ▪ love. as touching moderation ye need not that i write unto you , for you your selves are taught of god to shew all meekness to all men , and to restore those that are overtaken in a fault with the spirit of meekness , and indeed you do it . one thing i assure my self would greatly conduce to the healing of our divisions , and reducing of many unto the communion of the church who have departed from it , if all the other ministers of the gospel in their respective places would every where preach the word with that soundness , evidence , and authority , and so commend themselves to every man's conscience in the sight of god , reproving sinne not with passion , wrath , and animosity , but with the spirit of meekness , and by the majesty and authority of the word ; ( which alone can convince and awe the conscience ) would lead such holy , peaceable , and inoffensive lives , would treat all men with that prudence , meekness , and winning converse , that all who see and hear them may know that god is in them of a truth , that they do indeed love the peoples souls , and so faithfully discharge their trust , as those that do in good earnest resolve to save themselves and those that hear them . thus are all the interests of a christian church by all the officers therein , to be managed and preserved with that wisedom which is from above , which saint iames tells us , is first pure , then peaceable , gentle , easie to be entreated , full of mercy and good works , without partiality , and without hypocrisie , whereby the fruit of righteousness is sowen in peace of them that seek peace . 3. moderation of passion , when we suffer not our passions to anticipate right reason , or run beyond the dictates of practical judgement , when they flye not out beyond their due measure , nor transport us unto any undecency or excess , when they do not like a troubled sea cast up mire and dirt ; but are like the shaking of clean water in a christal glass , which onely troubleth it , but doth not defile it . for this purpose we must keep sanctified reason alwayes in the throne ; the higher and more heavenly the soul is , the more sedate and calm it will be , inferiora fulminant , pacem summa tenent . we must get the heart ballanced with such graces as may in special manner establish it against perturbation of passion , with clearness of reason , serenity of judgment , strength of wisedom , sobriety and gentleness of spirit , humility and lowlyness of minde , ( for ever the more proud , the more passionate ) with self-denial ; for all impotency of affections is rooted in an inordinate self-love ; this will transport a man to furious anger , to insatiable desires to excessive delights , to discruciating fears , to impatient hopes , to tormenting sorrows , to gnawing emulations , to overwhelming despairs . the heart , saith the apostle , is established by grace , heb. 13. 9. we have thus largely considered the duty here required , which the apostle would further have to be such a moderation as becometh them as christians . and therefore the precept is closed in on all sides of the text with certain peculiarities of christians , rejoycing in the lord , verse 4. and what can befall a man to shake and discompose his heart , who hath a lord alwayes to rejoyce in ? nearness of that lord , the lord is at hand ; and what is there in all the world , the beauty whereof can bewitch with inordinate love , the evil whereof can tempt to immoderate fears the heart which can by faith see christ coming quickly with a farr more exceeding and abundant weight of glory ? an access in prayer and supplication unto the throne of grace , v. 6. and what evils can disquiet the heart of that man with anxious , excessive , and discruciating cares , who hath the bosome of a father in heaven to powre out his requests into ? lastly , the peace of god which passeth all understanding ; and what perturbations are able to storm such a soul as is garrison'd with divine peace ? there is a mere philosophical moderation , quae mimice affectat veritatem , as tertullian speaks . but christian moderation is that which is founded in the law of christ ; which requireth us not to resist evil , to love our enemies , to bless them that curse us , to do good unto those that hate us , to recompence to no man evil for evil , to weep as though we wept not , and to rejoyce as though we rejoyced not . it is founded in the love of christ , the sense and comfort whereof ballanceth the soul against the assault of any other perturbations . it is regulated by the example of christ , of whom we learn to be meek and lowly , to forbear and to forgive , who when he was reviled reviled not again , who prayed for his persecutors , and saved them by that blood which their own hands had shed . it is wrought by the spirit of christ , the fruits whereof are love , ioy , peace , long-suffering , gentleness , goodness , meekness , as the apostle speaks . it is ordered to the glory of christ , and honour of christianity , when by our moderation we adorn the doctrine of god our saviour , being blameless , and harmless , the sons of god without rebuke , shining as lights in the world. for this end it is that the apostle requireth this moderation of theirs to be known , not as the philosophers and heathen shewed their vertues for vain-glory , ostentation , and interest , as gloriae animalia , & negociatores famae , as tertullian calls them : but that others seeing our good works may glorifie god in the day of visitation ; for if they who profess obedience to the rule of christ in the gospel live dissonantly from the prescripts of that rule , they do not onely harden wicked men in their sinnes , but expose the name of god and his doctrine unto reproach , as the apostle teacheth , rom. 2. 23 , 24. 1 tim. 6. 1. as nathan told david , that by his sinne he had caused the enemies ▪ of god to blaspheme , 2 sam. 12. 14. so perverse and illogical is malice , as to charge those sinnes , which are aberrations from the doctrine of christianity , upon the doctrine it self , as genuine products and consequences thereof . the moralist hath observed , that the antient grecians called a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , light , teaching him so to live as to be a light unto others . sure i am the apostle hath told us , that though we were by nature darkness , yet we are light in the lord , and therefore should walk as children of light , and shine as lights in the world , eph. 5. 8. phil. 2. ●5 . lastly . as it must be known , so universally known unto all men ; it must be without hypocrisie , not attempered to interests and designs , like the devotion of the pharises , who for a pretence made long prayers ; like the civilities of absolom and otho , of whom the historian saith , that he did adorare vulgum , jacere oscula , & omnia serviliter pro dominatione . it must be without partiality , not varied or diversified according to the differences of persons with whom we have to do . we christians , saith tertullian , nullum bonum sub exceptione personarum administramus . it must be known to our brethren , that they may be edified ; it must be known to our enemies , that their prejudices may be removed , their mouths stopped , their hostilities abated , and their hearts mollified and perswaded to entertain more just and honourable thoughts of those precepts of the gospel by which our conversations are directed . many and weighty are the arguments which might be used to perswade all sober , pious and prudent christians unto the practise of this most excellent grace . they may be drawn from our great exemplar and pattern , whom though we finde once with a curse against a barren figg-tree , once with a scourge against prophaners of his fathers house , once with woes against malicious and incorrigible scribes and pharises ; yet generally all his sermons were blessings , all his miracles mercies , all his conversation meek , lowly , humble , gentle , not suited so much to the greatness and dignity of his divine person , as to the oeconomy of his office , wherein he made himself of no reputation , but took upon him the form of a servant . from a principal character of a disciple of christ , humility and self-denial , which teacheth us not onely to moderate , but to abandon our own judgements , wills , passions , interests , when ever they stand in competition with the glory of christ , and welfare of his church , which maketh the same minde be in us which was in christ iesus , to look not every man on his own things , but every man on the things of others . from the credit and honour of christianity , which is greatly beautified by the meekness and moderation of those that profess it . hereby we walk worthy of our calling , or as those who make it their work to shew forth the worth and dignity of the christian profession , when we walk in lowlyness , meekness , long-suffering , unity , and love , eph. 4. 1 , 2 , 3. as the splendour of a princes court is set forth by the robes and fine rayments of their servants , matth. 11. 8. 2 sam. 13. 18. so the servants of christ shew forth the honour and excellency of their lord , by being cloathed with humility , 1 pet 5. 5 : and decked with the ornament of a meek and quiet spirit , 1 pet. 3. 4. from the breaches , divisions , and discomposures which are at any time in the church or state ; towards the healing of which distempers moderation , meekness , and humility , do exceedingly conduce ; though sharp things are used to search wounds , yet balm and lenitives are the medicines that heal them ; as morter , a soft thing , is used to knit and binde other things together . it is observed by socrates and nicephorus of proclus patriarch of constantinople , that being a man of singular lenity and meekness , he did thereby preserve intire the dignity of the church , and by his special prudence healed a very great division in the church , bringing back unto the communion thereof those who had departed from it . from the various vicissitudes and inconstancies of human events , whereby many times it cometh to pass , that things which for the present are judged very needfull and profitable , prove inconvenient and dangerous for the future , as polybius hath observed . hereby we may in all conditions be taught moderation , not to faint or be dejected in the day of adversity , because god can raise us again ; nor to swell or wax impotent with prosperity ▪ because god can as easily depress us . it was a wise speech of the lacedemonian ambassadours unto the athenians in thucydides ; that they who have had many alternations and vicissitudes of good and evil , cannot but deem it equal to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , diffident and moderate in their prosperity ; as coenus the macedonian said unto alexander , that nothing did better become him , than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as arrian tells us . and so on the other hand , this grace of moderation doth so poize and ballance the heart with christian constancy and courage , that it is not easily tossed or overturned by any tempest ; but , as they say of the palm tree , beareth up above all the difficulties that would depresse it ; as good iehosaphat , when he was distressed with a great multitude of adversaries , said in his prayer to god ; we have no might against this great company that cometh against us , neither know we what to do ; but our eyes are upon thee , 2 chron ▪ 20. 12. lastly ▪ from the nearness of christ , which is the apostles argument in the text , the lord is at hand . prope ad auxilium , near to help us , the lord is nigh unto all that call upon him , psal. 145. 18. deut. 4. 7. we have no sufficiency of our selves to improve any talent , to manage any condition , to use our knowledge or liberty , our power or prosperity to the honour of god , or service of his church , no power to rejoyce in adversity , to forgive injury , to correct the exorbitancy of any inordinate and irregular passion . only we have a lord near unto us , his eye upon us to see our wants , his ear open to hear our desires , his grace present to assist our duties , his comforts at hand to support our hearts , his power and providence continually ready to protect our persons , to vindicate our innocence , to allay the wrath , and rebuke the attempts of any that would harm us . this is one principal cause of all our impatiency and perturbation , that we are so soon shaken and discomposed with every temptation , so soon posed with every difficulty , that we do soon despond under every storm , because we do not with an eye of faith look up unto god as one that careth for us , and is ever near at hand as a sun and a shield , a sanctuary and an hiding place to secure us against all our fears . prope ad judicium , near to judge us , to take a full and impartiall review of all that is done by us , and accordingly to recompence either rest or trouble , as the apostle speaks . this is a fundamentall doctrine which we all avow as an article of the christian faith. act. 17. 13. rom. 14. 10. 2. cor 5. 10. that christ shall come as the ordained officer to whom all judgement is committed , in flaming fire , attended with all the holy angels ; matth. 25. 31 ▪ 2. thess. 1. 7 , 8. iud. 10. 14 , 15. to give a righteous , an impartiall , and finall doom and state unto the everlasting condition of all men . before whose most dreadfull tribunal we must all appear , stripp'd of all our wealth , honors , dignities , retinues , accompanied with nothing but our consciences , and our works , whether good or evill , to beare witness of us , and there receive a proportionable sentence to the things which we have done : holy men a sentence of absolution and mercy , for the manifestation of gods glorious grace , when he shall come to be magnified in his saints , and admired in all those that believe . wicked men a sentence of rejection and everlasting destruction from the presence of the lord , for the manifestation of his glorious power and justice , when all the devils in hell and powers of darkness shall be brought all together , and be trodden down under his feet , when all the low and narrow interests of secular wealth , pleasures , power and greatness which short-sighted men so passionately dote upon , and so eagerly pursue , shall to their everlasting disappointment be swallowed up in the general conflagration and so vanish for ever . when the poor and pittiful artifices , whereby angry mortalls do countermine and supplant one another , and mutually project each others vexations , shall to the confusion of the contrivers be detected and derided . in a word , when nothing that ever we have done , shall afford benefit or comfort to us , any further then as it was with a single and upright aime directed to the glory of god , and mannaged by the law of love. certainly this is one principal reason of all immoderation amongst men , of despondence in adversity , of insolence in prosperity , of excess in delights , of perturbation in passions , of vindictive retaliations ; one principal reason why they do not with a single eye and an unbiassed heart mannage all their actions and designes to the glory of god , the credit of the gospel , the interest of christianity , the edification and salvation of the souls of men , but often suffer weak passions , prejudices , interests to state , model and over-rule their designes ; the reason i say of all is , because the terror of the lord hath not perswaded them , because they are not sufficiently awed with the all-seeing eye , and near approach of the lord of glory , before whom all their wayes are naked , with whom all their sinnes are laid up in store , and sealed amongst his treasures . let us therefore seriously resolve to regulate all our actions by our great accompt . to say with iob , what shall i do when god riseth up , and when he visiteth what shall i answer him ? job 31. 14. he hath entrusted me with many talents , with a rich treasure of power and interest , of wisedom and honour , of wealth and learning , he hath deposited with me the custody of his eternal gospel , the grand interests of the church of christ , and of the precious souls which he redeemed with his own blood. god forbid that i should ever suffer any immoderate passions , or prejudices , or partialities , or low and narrow interests of mine own so farr to transport me , as that i should betray so great a trust , and provoke the wrath of so holy and just a judge . god enable me with that equanimity and singleness of heart , without hypocrisie , and without partiality , with a direct eye to the glory of god , the kingdom of christ , the edification and peace of his church , the flourishing of his gospel , and the prosperity of the souls of his people ; so to discharge every trust reposed in me , as that i may be able to give up mine accompts with joy , and when the chief shepheard shall appear , i may lift up my head in the day of redemption , and receive a crown of glory which fadeth not away . thus let your moderation be known unto all men , because the lord is at hand in his future approaching iudgements .. but hath not the lord been at hand , near us , in the middest of us already by many strange intermingled providences , by a series of glorious mercies , and a vicissitude of dreadfull judgments ; as if he would both wayes try , whether by the one we would be led unto repentance , or by the other learn righteousness ? is it a small mercy , that we have had the gospel of salvation in the purity of the reformed religion for so long a time in this land , having brought ▪ forth so little fruit in answer to the light and grace which hath been therein revealed unto us ? i have read an observation in one of the homilies of our church ( if my memory do not greatly faile me ) that we shall not often finde , that a nation which hath had the gospel in purity , and not brought forth the fruits thereof , hath enjoyed it much longer than 100 years . i do not mention this as a sad presage , for i dare not set bounds to the infinite mercy and patience of god , his judgements are unsearchable , and his wayes past finding out ; the secret things belong unto him , and things revealed to us and our children ; it is not for us to know the times or the seasons , which the father hath put in his own power : onely i desire , by this sad observation , to awaken both my self and you timely to consider the things that do belong unto our peace , before they be hidden from our eyes ; for this is a sober and certain truth , that the sins of a church , as the fruits of a well-ordered garden , do ripen much faster than those of a wilderness ; and therefore the prophet amos calleth them by the name of summer fruit , amos 8. 2. the prophet ieremiah compareth the judgements threatned against them unto the rod of an almond-tree , jer. 1. 11. which shooteth forth her blossoms before other trees . and therefore when we have reason to fear that god will hasten iudgements , we have great reason to resolve with holy david , to make hast and not to delay to keep his commandements . again , was it not a great and eminent mercy , when god commanded up into the scabbard the sword of violent men , swell'd into pride and arrogance , with their many successes , when he infatuated their counsells , shattered and dissipated their undertakings , and swallowed them up in the confusion of their own consultations ? was it not a glorious and wonderfull mercy , that after a long and bitter banishment the lord brought back our dread soveraign in the chariots of aminadab , upon the wings of loyalty and love unto his royal throne , without the effusion of one drop of blood , and thereby made way for a stable and durable settlement both of church and state ? to say nothing of the other ordinary mercies , of flourishing of trade , and plenty of provisions , wherewith this nation hath been for a long time blessed : and may it not be said of us as it was of hezekiah , that we have not rendered again according to the benefits done unto us ? but have surfeited and played the wantons with these great mercies ; so that the lord hath been provoked to lift up his hand in many sore and dismal judgements against us ? for after that thousands and ten thousands had fallen by the sword of an unnaturall war in the high places of the field , he hath stirred up potent adversaries abroad against us , though blessed be his name we have not only hitherto been delivered from their fury , but by signall successes have had good reason to hope that the lord hath owned our righteous cause . yet for all this , his anger is not turned away , but his hand is stretched out still ; for he hath in these two years last past emptied this city and nation in very many parts thereof , as we may i presume with good reason compute , above an hundred thousand of her inhabitants , by the fury of a raging and contagious pestilence , the like whereunto possibly cannot be paralell'd for some hundred of years . and yet after all this , his anger hath not been turned away , but his hand is streched out still . he hath likewise contended by fire , and by the late direfull conflagration , hath laid in ashes the glorious metropolis of this nation , hath made desolate almost all her goodly palaces , and laid waste almost all the sanctuaries of god therein . thus the lord hath come with fire , and with his chariots like a whirlewind , to render his anger with fury , and his rebuke with flames of fire ; for by fire and by sword hath he pleaded with us , and the slain of the lord have been many . we see how the lord hath been near us both in wayes of mercy and of judgement , as if he would say of us as of ephraim , is ephraim my dear son ? is he a pleasant child ? for since i speak against him i do earnestly remember him still , therefore my bowels are troubled for him . i will surely have mercy upon him , saith the lord. and again , how shall i give thee up ephraim , how shall i deliver thee israel ? how shall i make thee as admah ? how shall i set thee as zeboim ? mine heart is turned within me , my repentings are kindled together . i will not execute the fiercenes of mine anger , i will not return to destroy ephraim , for i am god and not man , &c. jer. 31. 20. hos. 11. 8 , 9. i shall limit the inference from all this to the first acception , which i gave of the original word in the text , namely , to teach us from hence to walk as becometh the dignity of our high calling , according to that exhortation of the apostle , let your conversation be as becometh the gospel of christ. for every thing of the gospel doth call upon us for holyness of life , the author of it a pattern of holyness , he that saith he abideth in him , must walk even as he walked , 1. ioh. 2. 6. the end of it a design of holyness , that we being delivered out of the hand of our enemies , might serve him without fear in holyness and righteousness before him all the dayes of our life the doctrine of it a mystery of godliness , 1. tim. 2. 16. there is not an article of the creed which hath not holyness a consequent of it . the laws of it prescripts of holiness , be ye perfect as your heavenly father is perfect , matth. 5. 48. the cardinall graces of it faith , love , and hope , all principles of holyness , faith purifieth the heart and worketh by love , act. 15. 9. gal. 5. 6. love is the fulfilling of the law , rom. 13. 10. herein is love if we keep his commandements , 1 joh. 5. 3. and every one that hath this hope in him purifieth himself even as he is pure , 1 joh. 3. 3. no man can rationally hope to be like unto christ in glory hereafter , who resolves to be unlike unto him in grace and holyness here ; for glory is the consummation and reward of grace . all the precious promises of the gospel invite unto holyness , having these promises , dearly beloved , let us cleanse our selves from all filthiness of flesh and spirit , perfecting holyness in the fear of god , 2 cor. 7. 1. lastly , the dreadfull threatnings of the gospel drive unto holyness ; since we know , that without holyness no man shall see the lord , heb. 12. 14. and that he will come in flaming fire to take vengeance on those that know not god , and that obey not the gospel of our lord iesus christ , 2 thess. 1. 8. and therefore as ever we expect to enjoy the benefits of the gospel , ( without the which we are of all creatures the most miserable ) we must shew forth the efficacy and power of the grace of the gospel in our hearts and lives , which teacheth us to deny vngodlyness and worldly lusts , and to live soberly , righteously , and godly in this present world , tit. 2. 11 , 12. which that we may all do , the god of peace , who brought again from the dead the lord jesus , the great shepheard of the sheep , through the blood of the everlasting covenant , make us perfect in every good work to do his will , working in us that which is pleasing in his sight , through jesus christ ; to whom be glory for ever and ever . amen . finis . notes, typically marginal, from the original text notes for div a57156-e180 a for the church of england i am persuaded that the con●ia●t doctrine of it is so pure and orthodox , that whosoever believes it , and lives according to it , undoubtedly he shall be saved ; and that there is no error in it which may ne●e sitate or warrant any man to disturb the peace , or renounce the communion of it this , in my opinion , is all intended by subscription ; and thus much if you conceive me not ready to subscribe , your charity i assure you is much mistaken . in the preface , sect. 40. b we do not suffer any man to reject the 39 articles of the church of england at his pleasure ▪ yet neither do we look upon them as essentials of saving faith , or legacies of christ and his apostles : but in a mean , as pious opinions , fitted for the preservation of unity . neither do we oblige any man to believe them , but only not to contradict them . in the treatise called , schisme guarded and beaten back upon the right owners , &c. sect. 1. cap. 11. pag. 190. see also his iust vindication of the church of england , cap. 6. p. 156. the shieldes of the earth a sermon preached before the reverend judges, sir richard hutten, and sir george crooke, at the assizes holden at north-hampton: february 25. 1634. by edward reynolds, rector of the church of braunston in north-hampton shire. reynolds, edward, 1599-1676. 1636 approx. 61 kb of xml-encoded text transcribed from 27 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-08 (eebo-tcp phase 1). a10657 stc 20932 wing r1287a estc s115831 99834132 99834132 38630 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. a10657) transcribed from: (early english books online ; image set 38630) images scanned from microfilm: (early english books, 1641-1700 ; 2039:25) the shieldes of the earth a sermon preached before the reverend judges, sir richard hutten, and sir george crooke, at the assizes holden at north-hampton: february 25. 1634. by edward reynolds, rector of the church of braunston in north-hampton shire. reynolds, edward, 1599-1676. [2], 50, [2] p. imprinted by felix kyngston, for robert bostock, and are to be sold at his shop in pauls churchyard at the signe of the kings-head, london : 1636. wing gives publication date as ca. 1650. running title reads: the shields of the earth. with a final imprimatur leaf dated: maii 2. 1636. a variant has "kingston" in imprint. identifed as stc 20932 on umi microfilm "early english books, 1475-1640", reel 1254, and as wing (2nd ed.) r1287a on umi microfilm "early english books, 1641-1700", reel 2039. reproductions of the originals in the union theological seminary (new york, n.y.). library ("early english books, 1475-1640", reel 1254), and the bodleian library ("early english books, 1641-1700", reel 2039). 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 sermons, english -17th century. 2003-12 tcp assigned for keying and markup 2003-12 aptara keyed and coded from proquest page images 2004-02 olivia bottum sampled and proofread 2004-02 olivia bottum text and markup reviewed and edited 2004-04 pfs batch review (qc) and xml conversion the shieldes of the earth . a sermon preached before the reverend judges , sir richard hutten and sir george crooke , at the assizes holden at north-hampton : february 25. 1634. by edward reynolds , rector of the church of braunston in north-hampton shire . london , imprinted by felix kyngston , for robert bostock , and are to be sold at his shop in pauls churchyard at the signe of the kings-head , 1636. psal. 47. 9. the shields of the earth belong unto god : he is greatly exalted . the psalme is a psalme of shouting and triumph at the proclaiming of a king. at which solemnitie the use of the people hath beene to clap their hands , to sound the trumpets , and with united acclamations to professe both their joy and their subjection . the gentiles are here called upon unto this dutie and triumph of obedience , vers . 1. 6. and great reason for it , in two respects . 1. so great is the king , who is here proclaimed , as that he is able to make all his subjects , kings too . he chooseth the excellencie of iacob for their inheritance , vers . 4. and that was the primogeniture and right of government , gen. 49. 3 , 4. 10. 2. so great a king he is besides , as that he is able to subdue all the princes of the earth to his obedience , and make them gather together , or resort unto him , which is a phrase expressing subjection , gen. 49. 10. hos. 1. 11. but you will say , is it then so strange a thing for one prince to conquer another ? no , the greatnesse of christs kingdome is this ; that princes doe voluntarily become his subjects , not by might compelling them , but by his spirit perswading them ; not by armes , but by arguments , not by conquest , but by conviction : the princes , the voluntaries of the people are gathered together ; that is , are become obedient to the god of abraham . but how come princes to be so flexible to termes of subjection ? how come they to be willing , nay , ambitious to stoop to another scepter ? how come the grandies of the world to be caught by fishermen , and young lions to be led by a little childe , as the prophet speakes ? the reason of that follows in my text , the shields of the earth belong to god , and when he will be pleased to exalt himselfe , he can easily subdue and perswade them . few there are of those whom i have looked into , who retaining the original word , shields , doe not understand it in the same sense with the first word of the verse , princes . calvin , i confesse , and from him some others , though approving this exposition as consonant to the scope of the text , doe yet understand it in abstracto . the protection of the earth is of the lord. or , the lord is the shields , that is , the manifold protection of the earth . and so much doe i honour the judgement of that most learned interpreter , that as he acknowledgeth the other exposition to be consonant to the text , so i shall not altogether neglect his ; but take both the abstract and concrete together , the protection , and the protectors , the office , and the persons protecting the earth belong all to god. but because i finde , 1. the learned lexicographers in the hebrew tongue , pagnin and shindler , both noting out this place in speciall , where princes and magistrates are called shields . 2. the learned expositors , bucer , melancthon , musculus , illyrious , tirinus , muis , with the hebrew doctors , aben ezra and kimchi taking the word here to note princes . 3. because i finde the harmonie of the scriptures , making way , and giving full allowance to this exposition , hos. 4. 8. where rulers are expresly called by the name of shields ; i shall , i hope , with cleere satisfaction to better judgements choose chiefly to insist on that sense , as being in all confessions very pertinent to the scope of the text , and most suteable to the businesse of the time. here then we have the rulers of the earth set forth by a double relation . the one upward , they are scuta deo , they belong to god : the other downward , they are scuta terrae , the shields of the earth ; and both these noting two things , their dignitie , and their dutie . they belong to god , it is their honour that he hath sealed them ; they belong to god , it is their dutie to be subject to him . they are the shields of the earth , it is their honour that they are above others ; they are the shields of the earth , it is their duty to protect others . and surely great reason they should doe their dutie , when they have honour and dignity of their owne to incourage and to support them in it . but there is a further reason than that in the text , namely the honour of god : for when the rulers of the people doe not only by the sacrednesse of their persons , but by the holinesse of their lives belong to god ; when they are above the people , not in honor only , to overtop them , but in love and righteousnesse to protect them ▪ too , then , never more vehementer exaltatur , the god of israel is highly exalted . this then is the summe of the words . a twofold dignitie , a two-fold dutie , and gods honour the end and ground of all . of all which by gods gracious assistance , with due respect to the time and your great businesse . and first of their relation vpward , they belong to god , their office to god , their persons to god. 1. their office , the protection of the earth belongs to god. the earth is the lords , and the fulnesse thereof , and all the princes in the world are but his deputles and vicegerents , he the supreme and the maine protector . it is not in man , he that runneth , nor he that willeth , but mercy comes from god , rom. 9. 16. it is not in the church , he that planteth , or he that watereth , but the increase comes from god , 1 cor. 3. 7. it is not in the battel , the horse or the rider , but safetie comes from god , prov. 21. 31. it is not in the state , the wise man , nor the rich man , nor the mighty man , but iudgement and kindnesse come from god , ier. 9. 23. in matters of judicature , hee the law-giver to rule the cause , iam. 4. 12. he the iudge to heare it , psal. 50. 6. hee the pleader to argue it , psal. 35. 1. hee the witnesse to confirme it , mal. 3. 5. hee the king to determine and over-rule it , and all to the purposes of safetie and protection . the lord is our iudge , the lord is our law-giver , the lord is our king , hee will save us , isai. 33. 22. o israel thou hast destroyed thy selfe , but in me is thy helpe , i will be thy king , hos. 13. 10. it is the divels stile to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an accuser , it is christs , to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an advocate and comforter . it is the divels worke to be abaddon , a destroyer , it is christs to be goel , a redeemer . when it comes to punishing and pulling downe , then he calls it opus alienum , a worke strange unto him , ier. 28. 21. he is not willing to afflict , it comes not from his heart , lam. 3. 33. but when he is to build up , to protect , to shew mercy , to be a shield of the earth , then he delighteth in that , mic. 7. 18. you see the protection of the earth belongs to god. 1. by his providence , he supporteth it , the same vertue being required to conserve the world which was to create it . 2. by his ordinance , hee setteth up and establisheth those orders of government which are to administer it . 3. by his assistance and benediction , he encourageth and prospereth the just and honourable endeavours of those that are dispensers of peace and iustice. lastly , by the powerfull restraint of his law , over the consciences of evill men , by the sweet influence of his grace on the soules of good men , by planting an awefull reverence , towards authoritie , in the mindes of all men , by his secret and wonderfull wisdome tempering and reducing the various events and contingencies in the world , to his owne mercifull ends of peace . by these and the like powerfull operations , are churches and common-wealths marvellously protected , amidst so many machinations of satan , so many mutinous and turbulent affections of men , so many jealousies , and antipathies of states , so many principles of commotion and dissolution , as a piece of rich and beautiful arrasse is curiously wrought out of the mixture of various and contrary colours . that every one which looketh on may say , verily he must needs be a god which judgeth the earth . o therefore let us all learne to rest upon this protection , not to trust in our owne counsels , purses , policies , and machinations , the name of the lord is the only strong tower , for persons or states to fly unto . without this , walls of sea , and towers of munition , mines of india , and horses of aegypt , mountaines of brasse , and men of iron would doe no service , afford no succour or helpe at all . all the defences of men , without god , are but a shadow . their defence , their shadow is departed from them . numb . 14. 9. thus their office belongs to god. next , their persons , they belong to god too . his owne they are , and so he calls them . touch not mine annointed , psal. 105. 16. and his they are divers wayes . 1. by a singular and more speciall proprietie . other things belong so to god , as that men also under him , and by subordinate interest and indulgence from him , have a right over them too . the earth is the lords , and the fulnesse thereof , but he hath given it to the children of men . the beasts of the forrest , and cattell on a thousand mountaines all his , but hee hath subjected them all to man. it is not so here . princes doe so belong to god , as that he holdeth all the proprietie solely in himselfe , transferreth it not upon any other . a deo secundi , post deum primi , soli deo subjecti , saith tertullian . there is not a man betweene them and god , but he only that is man and god : every soule must bee subject , therefore no soule is above them , rom. 13. 1. 2 his by vnction , by the royall character and sacred signature , wherewith he hath marked them for himselfe , by his owne dixi , the word of god which came unto them , as our saviour speaks , iohn 10. 35. inde potestas unde & spiritus , so tertullian , and an ancienter than hee , cujus jussu homines , eius iussu reges . so irenaeus , and an ancienter than hee , the powers that are , are of god. so saint paul : and yet further , the god of heaven hath given thee a kingdome , so daniel . and if you will yet goe to the ancientest of all , by me kings reigne . so god himselfe , prov. 8. 16. cyrus an heathen king , saul an evill king , david an holy king , all these were anointed shields ( to use the phrase of the prophet , isai. 21. 5. ) so they are all called , the first by the prophet esay , the other by samuel , and the third by god himselfe . 3 his by immediate representation ; this honour is given them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bee gods both by name and office : so they are called , the gods of the people , exod. 22. 28. their throne gods throne , 1 chron. 29. 23. their scepter gods scepter , exo. 4. 20. their iudgement gods iudgement , deut. 1. 17 : not only all from him , but all for him , and in his stead . 4 his by speciall care , and more particular protection and provision , touch not mine anointed . not tactu cordis , with so much as an evill thought , either of jealousie to suspect their actions , or of injury to wish hurt unto their persons . eccles. 10. 20. not tactu oris , with so much as a repining or calumniating tongue , to gnaw the names or honours of the rulers of the people , exod. 22. 28. much lesse with the fist of violence or the instruments of bloud . if one anointed doe but touch the skirt of another , that touch of a garment will cause a blow upon his owne heart , 1 sam. 24. 5. 't is noted of the persians , when they came into the presence of their prince , they drew their hands into their sleeves , in token both of reverence and loyaltie : they would not have an hand stirring while majestie was in presence . cursed therefore for ever be mariana his quacunque arte , and bellarmines omni ratione ( termes as wide as hell , or the grave , to comprehend any contrivance of mischiefe ) whereby they touch to the quick , or rather to the death , both the persons , and power , the lives and crownes of gods anointed . 5 his by domination and soveraigne influence over their persons , wils , counsels , designes , to order , to alter , to turne them all as rivers of water . it is not within the power , nor beseeming the distance and dutie of inferiour men to bend and draw down the minds of princes unto their wils . but the kings heart is in gods hand , and hee can turne and fashion it as it pleaseth him , prov. 21. 1. iob 12. 24. therefore when nehemiah was to petition the king , he first prayed to the god of heaven , who only was able to incline the heart of the king to favour him . nehem. 2. 4. and so mordecai and ester , cap. 4. 16. 5. 2. and iacob for his sonnes , when they were to returne to ioseph ▪ gen. 43. 14. lastly , the princes in the text belong to god in a more sweet propriety then all the former , namely by religion and subiection to the yoke of christ. because they gather themselves to the people of the god of abraham , not only to be rulers , so cyrus was , but , which is a more heavenly priviledge than that , to bee members of the church of god ; to be nursing fathers to the houshold of christ , to kisse the sonne , and to bow to his scepter . wee call not those kings happie , saith saint austen , who have raigned long and conquered enemies , sed qui potestatem suam divinae maiestati famulam faciunt , who make their power serviceable to the majestie of god. and hee telleth us of theodosius , that godly emperour , that it was more joy to him to be a member of the church , than a monarch of the world . on which place wee finde noted the like example of lewis the devout amongst the french kings , who professed himselfe more honour'd at the font , where he had been baptized for a christian , than in the throne where hee was anointed for a king. thus now wee have brought their first dignity and their dutie together . for it is not the honour only , but the office of the shields to belong to god. you cannot well be the shields of the earth , except you learne of him who is the great master of protection . and surely religion is an excellent schoole-master , to teach us our duties in our particular callings . the prophet telleth us , that the very husbandman is taught of god how to sow and thresh , isai. 28. 26. david , a great warriour , where learned he his skill ? thou teachest mine hands to fight , psal. 18. 34. bezaleel , an excellent work-man , whose apprentice was hee ? god hath filled him with wisedome and understanding , exod. 35. 21. salomon an admirable shield for government , who framed him ? i , saith god ; have given thee an understanding heart , 1 reg. 3. 12. religion makes a man redeeme the time , and time , you know , is mater artium , the mother of skill . and religion makes a man goe to god ; and god , you know , is pater luminum , the father of every good gift . therefore the scholer when hee prayeth studieth hard : the tradesman when he prayeth thrives apace ; the judge when he prayeth executeth judgement , as the mower when he whetteth cutteth down the grasse . the learned have made the observation to my hand . phineas stood up , vaiephallel , and he prayed , saith one translation , and hee executed judgement , saith another . the originall word beares both , to note that religion doth marvellously fit a man for workes of justice . if you aske me who was the best souldier in the armies of israel against amalek , certainly not he that lifted up his sword against the enemies of israel , but moses who lifted up his hands to the god of israel . bee pleased ever to remember this , it is scuta deo , that makes scuta terrae , 't is religion ever that holds up justice , 't is from the temple that the two pillars of a common-wealth , strength and stabilitie doe proceed , 1 kings 7. 21. therefore plato would have the palaces of princes joyned unto temples : to note that government and religion , prayer and justice , the word and the sword should never be severed . and marke it ever in the whole course of storie , vbi non est sanctitas , pietas , fides , instabile regnum est . with religion , the arches of strength and steddinesse have beene ever endangered , and the people have beene shaken like a reed in the waters . 1 reg. 14. 15. therefore , ever let the anointed ones , zerubbabel and ioshua , the prince and the priest , the magistrate and the minister stand alwayes before the lord , no where else can they receive instruction for the government of state or church , zach. 4. 14. and here againe the doctrine of the iesuites deserves a brand . vt nihil scilicet princeps de religione statuat . that matters of the church and the worship of god should bee left onely to saint peters apostolicall successors , and that princes should in no case have power , government , or jurisdiction ecclesiasticall . bellarmine undertakes it , quòd non sit ecclesiasticum regimen penes principes seculares . certainely the high priests arrogated not so much in davids time , who did himselfe order the courses and attendance of the levites , 1 chron. 9. nor yet in ezekiahs time , who himselfe appointed the services of the priests and levites , and gave speciall order by royall edict for the celebration of the great passeover , and that too at an unusuall time , 2 chron. 30. and 3● so iehoshaphat and iosiah did not onely make speciall provision for the service of god , but gave the priests and levites their charge , as well as the judges and people , 2 chron. 19. and 34. 35. yea , long since saint peters time , it was a prerogative which constantine reserved unto himselfe ( who yet honoured his bishops as much as ever prince did ) to purge the church of idolatrie , and establish the worship of god by his owne imperiall edicts : yea , himselfe to appoint judges in the cause of cecilian bishop of africa , and to convent a whole councell of bishops to render an account of their proceeding against athanasius unto him , as socrates notes . so iovinian and theodosius by their royall edicts restored the orthodox and pure religion which iulian ( and valens had disgraced . neither did theophilus , bishop of alexandria , demolish the monuments of idolatrie in his owne church , till first hee had procured from the emperour a special command so to doe . and this use of their power the godly bishops of the church did highly honour and commend them for . the rule of saint augustine is generall , in hoc reges deo serviunt● in quantum reges . in this they shew themselves kings ▪ quatenus ipsum , in commanding good things , and forbidding evill things , non solum quae pertinent ad humanam soetetutem , verum etiam quae ad divinam religionem . wee know there is ecclesiasticall power fixed to the calling and character of ecclesiasticall persons . so the church hath spirituall power to dispence holy things , and spirituall jurisdiction by vertue of the keyes , to censure , to binde , to keepe backe holy things from swine . but jurisdiction coercitive , or the power of the sword , which under externall , secular , and corporall penalties maketh provision for the defence of truth , worship of god , and purity of religion : this belongeth only unto princes ( and that independently , and unsubordinately to any higher power or person , save god ) and to those to whom from princes it is communicated , and indulged . wee see the rulers of the earth belong unto god. we the people should from thence learne our dutie of honour , reverence and loyaltie towards the shields of the earth . to honour them in our hearts , as those that are worth ten thousand of us , 2 sam. 18. 3. they were sonnes of belial that despised saul , 1 sam. 10. 27. to honour them in our a prayers , for their persons , their lives , their crownes , their government , their victories , their posteritie , their salvation , 1 tim. 2. 1 , 2. to honour them in our services , and with our substance , with cheerefull obedience , and with willing tribute , rom. 13. 7. 1 pet , 2. 13 , 14 , 15. since without them one man would but be bread for another , wee should be as the fishes of the sea , the great would devoure the small , hab. 1. 13 , 14. b it was the dignity and practice of the ancient christians thus to doe , as they who write their apologies against the calumniations of heathen adversaries doe still observe : whereby they did not onely discharge the conscience of loyall and dutifull subjects to their soveraigne , but also of wise and wary christians towards their profession , thereby putting to silence the ignorance of foolish men , who , either unable , or unwilling , to distinguish between the errors of christians and their religion , would have undoubtedly laid the envie of such disobedience , not upon the weaknesse of the men , but upon the doctrine which they obeyed : as the apostles , saint peter and paul , doe both observe , 1 tim. 6. 1. 2 cor. 6. 3. 1 pet. 2. 15. from which prejudice , christ hath beene so carefull to fence and mound the doctrine of christian religion , as that in the case of personall libertie , and most naturall and just exemption ( where the offence upon his not paying the c tribute of the halfe shekel unto the sanctuary would have beene scandalum acceptum , and not datum , ) hee yet chose rather to doe that whereunto hee was not bound , than by standing upon the dignitie and libertie of his person ( being the sonne of god ) to draw any envie and calumnie upon the doctrine hee taught : notwithstanding such envie and imputation would have risen from a scandall unduly taken , without any just reason or occasion given by him , matth. 17. 24. 27. and you the reverend judges and magistrates , who are the shields which our salomon hath made , and the lions about his throne , since you all belong to god , above all judge for god. your commission is from him , your power for him , your support by him , your account unto him . the bench you sit on is his tribunall , the sentence you pronounce is his iudgement , the master you serve , is his anointed , the land you protect is immanuels land. he is with you to observe your proceeding , to secure your persons , to back his ordinance with his owne power , to be soutorum scutum , a shield of protection to the shields of the earth . since then you have so high a commission , so impartiall a master , so strict a charge , so great a trust , so strong a fence , so severe a reckoning , so sure a reward : above all things let the causes of god , to whom you belong , bee dearest in your eyes . those that most neerely concerne the honour , safetie , and service of his annointed , the succour and dignitie of his church , the puritie and support of his worship , the frequenting of his temple , the punishing of his enemies , the incouraging of his ministers . as god shall have the glory , and his church the benefit , so your consciences shall have the comfort , your soules the reward , and your names the honour of thus belonging unto god. and so much of their first relation , their relation vpward , they are scuta deo , they belong to god. next , they are scuta terrae too , the shields and protectours of the earth . i shall not need tell you that it notes their dignitie above others ; no militarie instrument more honourable than a shield . when salomon would setforth the glory and magnificence of his kingdome , this the way , two hundred targets , and three hundred shields of beaten gold , 1 kings 10. 16 , 17. power indeed it is to be able to hurt , but above all , protection and mercy are the works of honour . and therefore princes commit their power of punishing , and workes of iustice to their instruments , and ministers , but workes of clemencie and power of pardoning , as a more sacred impresse , and more immediate character of royaltie , they reserve to themselves . god himselfe , who is glorious in all his attributes , yet singleth out his goodnesse and protection to shew himselfe glorious by : for iustice and power make majestie terrible ; but goodnesse and mercie make it amiable too . i beseech thee ( saith moses ) shew me thy glory : the answer , i will make all my goodnesse to passe before thee . who is a god like unto thee ? who so glorious , that pardoneth iniquitie , and passeth by transgression , mic. 7. 18. great dignitie then it is to bee shields of the earth . it is so to god , and therefore so to man too . but it is safer for mortall men to heare of their dutie , than of their honour . let us chiefely therefore consider it in that sense . not your honour onely , but your office too it is to bee the shields of the earth . non tantùm potestas iudici concessa , sed fides , saith the orator . iudges have not onely honour and power , but a trust reposed in them for dispensation of a dutie , and that so great a dutie , as that even offices of religion doe but stinke without it . i will not smell in your solemne assemblies , except iudgement runne downe as waters , amos 5. 21. 24. to doe iustice and iudgement , is more acceptable to god than sacrifice , prov. 21. 3. when you make many prayers , i will not heare : goe , seeke iudgement , relieve the oppressed , be shields of the earth , and then come and reason with mee , or pray unto mee , isai. 1. 15. what makest thou on thy face ioshua before the arke , get thee up , and take away the accursed thing , or i will bee with you no more , iosh 7. 10. a great dutie then sure it is to be shields of the earth , for the which god himselfe is contented , in some cases , to have his sacrifices intermitted . shields then you must bee . and indeed most of the titles of magistrates in the scripture runne into this . they are called the a armes of the people , to beare them up , and to b leade them , iob 22. 8. c binders , healers , chirurgians to cure their wounds and breaches , isai. 3. 7. d foundations of the earth , psalm . 82. 6. to support it from ruine and sinking , ( hence the hebrewes derive their word for lord , and the greekes their word for king , from rootes which signifie a foundation . ) e coverings , ezek. 28. 16. the word ( as the learned have observed ) signifies f that engine under which souldiers were wont to be protected in , in assaulting the walles of an enemie , against the stones and dartes which were cast downe upon them . so hezekiah , as a type of christ , is called latibulum , an hiding place , isai. 32. 2. they are called g vectes , the barres of an house , to preserve it from breaking open , as the learned have observed on hosea 11. 6. the h coignes or corners of a state , which is the strength and stay of a building , isai. 19. 13. nailes on which vessels were hanged for safetie , isai. 22. 24. in one word , they are called i pastours , to feede the people , k angels of god , which you know are all for l protection , m fathers , which is a n name of pietie , as well as of power . so all your titles bend to this , that you should bee scuta terrae , the shields and protectours of the earth . a shield is a kinde of partition wall betweene a man and something which would hurt him . and in two cases chiefely it concernes you . 1. to be shields inter reum & terram , betweene injury and the land. 2. to bee shields inter deum & terram , betweene iudgements and the land. and here since the earth is the lords , leave not him out in your protection : see that the lord of the soile suffer no injury from his tenants or cottiers . surely god hath many things amongst us which must not be violated . his temple , oratories , and oracles , his word , worship and sacraments . how many are there which rob him of their attendance , how many goliahs , which defie the armies and congregations of this our israel ? his name , a dreadfull and glorious name . how many are there which rob him of their reverence , how many rabshakees , which shoote out blasphemies against heaven , and teare in pieces this holy name with oathes and execrations ? his day , consecrated for his more solemne and peculiar service ; how many are there which rob him of their due offices in his church upon it . how many presumptuous repiners are there ; who say of gods worship ( whose service is perfect freedome ) behold what a wearinesse it is ? malach. 1. 13. who forsake the assemblies of the saints to gather stickes ? numb . 15. 32. and had rather be selling of corne , than serving of god ? amos 8. 5. his portion , to incourage the levites in the law of the lord , 2 chro. 31. 4. how many are there which rob him of his dues , malach. 3. 8. how many zebahs and zalmunnahs are there , who say , let us take to our selves the houses of god in possession , psalm . 83 : 12. facta imitantur , nec exitum perhorrescunt . his a ambassadours b whose feet are beautifull with the tidings of peace , who are sent in christs stead , as c angels , d nay , as saviours to the church , as e friends of the bridegroome , f and the glory of christ . how many are there , who in them robbe god of his honour ? how many hanuns are there that shave and curtall them even unto shame ? who make more use of a wicked proverbe , than of all their ten commandements , to be sure to pinch god on the churches side ? how many , who will not be taught by god himselfe not to forsake the levite all their dayes ? deut. 12. 19. nor by hezekiah , a godly king , to speake comfortably unto them ? 2 chron. 30. 22. his church , the beautie of holinesse , and praise of the whole earth . how many are there who therein robbe him of their communion and obedience , of his truth and worship ? how many tobiahs and sanballats , who maligne the peace and prosperitie of sion ? in one word , his servants , and iewels , as hee calls them , malach. 3. 17. how many are there , who in them rob him of their love ? how many swine and drunkards that trample on these pearles , and make songs upon them ? psalm . 69. 12. iob 30. 8 , 9. in these cases you that are the shieldes of the earth , must rise up to helpe the lord : either as phineas , by lifting up the sword to punish , or as moses , by lifting up the hand to pray . there is a double curse , and a bitter one too , against those which did not . curse yee meroz , and againe curse , and doe it bitterly , for hee went not forth to helpe the lord , iudges 5 : 23. thus then in the first place you are scuta inter sacrilegos & dominum terrae , betweene sacriledge and the lord of the earth . secondly , you are scuta inter reum & terram , betweene injury and innocence , to protect the oppressed , and to punish the offender . such a shield iob was , an eye to the blinde , a foot to the lame , a father to the poore , whose cause hee diligently searched out , when haply the poore man had more sense to feele the wrong he suffered , than skill to open it , iob. 29. 15. such a shield was constantine the great : witnesse that golden edict of his , worthy to be inscribed upon all the shieldes of the earth . if any of my friends , courtiers , or servants have wronged any man , let him without feare come unto me my selfe , let him make his plaint , and produce his proofes , i will not onely right him , but reward him too . it was one of the miseries which salomon observed under the sunne , that such as were oppressed had none to comfort them , ecclesiastes 4. 1. here then you shall have much use of your shield . first , inter innocentem & actorem , betweene innocence and the accuser , who many times out of malice , or obsequiousnesse , or a desire to squeeze money out of simple mens purses , or some other purse end , doth not informe , but sycophantize and calumniate : either forging crimes where there is no ground at all , as in the case of naboth and mephibosheth , 1 kings 21. 13. 2 sam. 16. 3 , 4. or by cunning representing innocent actions under the shape of crimes , as in the case of davids messengers to hanun , 2 sam. 10. 3. it were well these men , or rather these wolues , would remember whose stile it is to be the accuser of the brethren , revel . 12. 10. that they may speedily make use of saint iohn baptists refuge from the wrath to come . doe violence to no man , neither accuse any falsely , luke 3. 14. secondly , inter innocentem & testem , betweene innocence and the witnesse : who haply may sometimes out of ill will , feare , or some base end , either forge a testimonie , as gashmu , nehem. 6. 6 , 7. or at least stretch , and tenter a truth beyond measure , to doe mischiefe with it , as doeg , psalm . 52. 3 , 4. it were well these men would remember too , that a witnesse should be clypeus , not malleus , a shield , not a maule or hammer , prov. 25. 18. thirdly , inter innocentem & advocatum . betweene innocence and counsell sometimes , who haply per verborum aucupia & tendiculas , as tully speakes , by cunning construction either of lawes or actions , may unawares protect injury , and wrong innocence . i hope they too will take gods charge , not to speake in a cause to wrest judgement , exod. 23. 2. but rather resolve with saint paul , i can doe nothing against the truth , 2 cor. 13. 8. remembring that pleading should bee to binde and heale , not to wound or destroy , ierem. 30. 13. it is a noble dutie to bee a shield of the earth , but a very ill office it is to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , scutum praedatorum , as the old glossarie hath it . fourthly , inter innocentem & iudices facti , betweene innocence and the jurie : for many times a tame jurie ( as one speakes ) by the craft of one cunning fellow in the company , who haply comes possessed with prejudice to the cause , or ill will to the person , may swallow any thing , and give in a verdict to the oppression of innocence . it were well they would learne too , not to goe like sheepe one after another , ( quâ itur , non quâ eundum , ) but to bee led by the sacrednesse of their oath , and the light of their evidence , not blindly to suffer their consciences to bee over-ruled by another mans prejudice . lastly , inter innocentem & ministros . betweene innocence and the officers and servants of the court. by whose arts it may sometimes happen , as he said , vt tu victrix provincia plores , that a mans reliefe shall be as heavie as the injurie it removes . i have heard of a great diana , called expedition , by which there is brought no small gaine to the crafts-men . it was a good speech of an evill emperour , that by bad servants cautus & optimus venderetur imperator ▪ the most wary and best emperour might bee sold. it were well these too would remember , under what termes they must receive their salvation . well done good and faithfull servant . if evill , if slothfull , take heed of what followes . it is no date any longer then , it is auferte , all . take away his talent , and that sounds almost as terribly to some men , as , take away his soule . thus you are scuta inter reum & terram , betweene guilt and the land. next , you must bee scuta inter deum & terram too ; betweene iudgements and the land ; to stand in the gappe , and to remove those calamities which publike sinnes doe deserve and provoke . such a shield david was , in a publike famine for the crueltie of saul against the gibeonites , first hee went to god , and then hee executed judgement , and so the famine ceased , 2 sam. 21. such a shield was ioshua , in a common flight of israel before the enemie , first hee goes to the arke , and then to the sword , and so israel prevailes againe . ios. 7. such a shield was moses , when gods wrath waxed hot against israel for the golden calfe , first hee went to god to pray for the people , then levi to the sword to prune them , and by that meanes the breach was stopped , and the judgement prevented , exod. 32. 14. but when it came once to this , there is robbery , and oppression , and dishonest gaine ; and i sought out a man to stand in the gap , and make up these breaches , and there was not one , ezek. 22 : 30. when to this once , runne to and fro thorow . hierusalem , finde mee out a man that executeth judgement , and no answer returned but this : the poore are foolish and cannot , the great proud and will not ; when thus bones out of joynt , and no binders to set them , publike provocations , and none to prevent them , then gods mercie was , as it were , at a stand , quomodo propitius esse potero ? how shall i pardon thee for this ? ierem. 5. 7. now therefore , that the flood-gates of gods judgements have beene so long time open in the world , and the countries of our neighbours made drunke with the bloud of its inhabitants , you that are shields of the earth , by your zeale , pietie , and execution of iudgement stand up betweene god and this people ( whose mightie sinnes have clamoured as loud for a scourge as any ) that god may bee pleased still to delight in us . and there is a great emphasis in the word terrae , shieldes of the earth . your protection must be generall , your care and benignitie universall , every member of the land , must finde shelter under your shade . you must bee like the sunne , whose beames shine with as sweet a benignitie on a garden of cucumbers , as on the forrest of libanon . your justice must extend it selfe like salomons wisedome , from the cedar to the hyssop . you shall heare the small as well as the great , and not bee afraid of the face of man , deut. 1. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the apostles rule in ecclesiasticall , and it reacheth to all iurisdictions : observe these things without prejudice , or preferring one before another , 1 tim. 5. 21. lawes should not bee either like nets , to let out little fishes , and to catch great ones : nor yet like cobwebs , to bee broken by greater offenders , and to catch flies . therefore , as magistrates are here called scuta terrae , so the law is with us called lex terrae , to note the universall benignitie thereof , and the equall interest which each person is to have therein . to weigh one mans cause by the rule of law , anothers by the rule of favour , prejudice or partiall affection , is like divers weights and measures , which the lord abhorres . this is not to bee scutum , but galea , a helmet , onely to protect the heads of the people . i speake not as an accuser , god forbid , wee heartily blesse god for the integritie of you our reverend judges . but as saint peter speakes , though you know these things , yet i put you in remembrance ; so , though you doe these things , yet i put you in remembrance too , vt quod facitis , faciatis ; or rather as saint paul , to the thessalonians , that you would abound more and more . and indeed give mee leave to bee your remembrancer . very great princes have had theirs . philip of macedon , a page with a memento for him . the kings of persia , a standing officer with a memento for them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . nay , god himselfe bids us put him in remembrance , isai. 43. 26. there are , that are called the lords remembrancers , isai. 62. 6. you are shieldes . remember : first , a shield is a mercifull weapon , none more : weapons are distinguished into arma ad tegendum , and arma ad nocendum . you are of the first sort , and that not galea , onely for the head , nor lorica , onely for the breast . but a shield , which being a moveable weapon , carries protection up and downe to the whole bodie . your power is like that of the church for edification , not for destruction , 2 cor. 10. 8. it is noted by tacitus amongst the vertues of agricola , non poenâ semper , saepè poenitentiâ contentus fuit . and surely , if with abraham you can drive away the birds from the sacrifice , though it bee more troublesome , yet it is more mercifull than to shoot them . i confesse some evils must be scattered with the wheele , but where the eye can doe it , it is farre the better , prov. 20. 8. 26. basil the great noteth it in his times as a custome in secular judicature , not to give sentence on a malefactour , nisi prius obductis velis . the judges withdrew themselves under a curten , considered weightily the merits of the fact , heard what could bee alleaged in favour of the delinquent , used all mercifull consultation , to let it appeare that when they punished sinne , yet they pitied humanitie . when you must needs passe sentence , yet remember you doe it on a man , whose nature is the same with yours , whose soule as immortall and precious as yours : and therefore though the sinner must die , doe all you can that the soule may live . secondly , remember a shield is a venturous weapon , a kinde of suretie , which beares the blowes , and receives the injuries which were intended to another , ventures the cutting and tearing to doe good , as a candle which wastes it selfe to illighten others . such a shield was david , not against the sheepe , rather against mee let thine hand bee , 2 sam. 24. 17. such was moses , blot mee out of thy booke rather than not forgive thy people , exod. 32. 32. and such should all the annointed ones , the magistrates and the ministers bee , like ioshua and zerubbabel , who emptied themselves of the golden oyle , and were content to bee diminished for the good of others , zach. 4. 12. thirdly , remember a shield is a strong weapon , to repell the darts of wickednesse , and to breake them in pieces . your tribunals should bee reorum scopulus , as hee said of cassius , or as salomon speakes , you should scatter the wicked , prov. 20. 26. if a man bee impius ad mortem , guiltie of high crimes , capitall both by municipall and divine law too ; there the rule is peremptorie , non parcat oculus , non accipias pretium . no pitie , no price must ransome there , deut. 13. 8. numb . 35. 21. fourthly , remember a shield is an honourable weapon , none more . taking away of shields was a signe of victorie , 2 sam. 8. 7. preserving them a signe of glory , ezek. 27. 10. they used to inscribe their armes and ensignes of honour upon their shieldes : to raise their princes , and to shew them to the people upon their shields . doe you so too . the mercie , righteousnesse , and pietie of our dread soveraigne , can no better way shine forth with sweete influence and gracious benignitie upon his people , than by your iustice. as christ was crucified before the eyes of the galatians in saint pauls ministery , so , i may say , a prince is honoured before the eyes of all his subjects in a iudges integritie . fifthly , remember a shield must ever have an eye to guide it . you the shieldes , and the law the eye . god himselfe , when hee judgeth , maketh speciall use of his eye , being i have seene , in the case of israel , exod. 3. 7. i will goe downe and see , in the case of sodome , gen. 18. 20. hee did it not to informe himselfe , hee did it to instruct you . there are many intricacies and perplexities in businesse , wicked men are like harmefull beasts , they love confusa vestigia . there are nimble and cunning fencers , men that weigh violence , psalm . 58. 2. that they may doe it within compasse , men that plow lyes , as syracides speakes , ecclesiasticus . 7. 13. that are artificers at it , and teach it their tongues , ierem. 9. 5. that lay nets and contrive injurie with cunning . ier. 5. 26. that use all the art that may bee , as tully boasted of himselfe , to cast a mist before the eyes of the iudges . in this case innocence may quickely suffer injurie , except the shields bee guided by a curious and perspicacious eye . therefore states-men and ministers of iustice amongst the persians , were called the eyes of the king , by whom hee did dispence the affaires of his kingdome with wisedome and righteousnesse : in this point , god is very strict in his charge to the iudges of israel , not to huddle or slubber businesses over with an halfe hearing , but to inquire , and make search , and aske diligently , and finde out the truth and certaintie of a thing , before they proceed to sentence . it were good to remember you of one thing more before wee leave this point , it will preserve you humble , upright , and mercifull , and that is this : as you are scuta terrae , so you are scuta terrea too : shieldes of the earth , but yet shields of earth . nothing better in the warre to dead the cannon , than a mound of earth , but yet it will moulder and decay of it selfe . the gods of the earth must die like men , psal. 82. 6. the kings of the earth must vanish like foame upon the waters , hos. 10. 7. and when they are gone from their owne tribunals , they must appeare before a greater . i will now begge but one inch of your time and patience more , to remember you of our third particular , exaltatus est , never better can the trumpet sound , or the people say amen to any thing , then to that . when the rulers of the earth doe belong to god , doe submit their crownes and consciences to his kingdome , doe countenance , restore , and advance his truth and worship ; when they are shields , to administer justice , and protect the land , then never more , vehementer exaltatus est . is the god of israel highly exalted . when the rulers and princes that rid on white asses , and sate in iudgement , offered willingly to the lord , then praise yee the lord , blesse yee the lord , awake , awake debora , rise barak , and lead thy captivitie captive , iudg. 5. 2. 8. when david and his nobles offered willingly to the house of the lord , then , vehementer exaltatus , thine o lord , is glory , and victory , and majestie , and thou art exalted as head above all , 1 chron. 29. 6. 11. when kings stand up , and princes worship , because of the lord. then sing o heaven , and reioyce o earth , and breake forth into singing o yee mountaines , isai. 49. 7. 13. when the kings of tarshish and the isles offer gifts , and fall downe before him , then let all the world be filled with his glorie , amen , and amen , psal. 72. 10. 19. as on the other side , when it came to this , aedificantes reprobarunt , and doe any of the rulers beleeve on him ? iohn 7. 48. when it came to herods illusit , to caiphas his expedit , to pilats tradidit , that they gathered together not unto him , but against him , act. 4. 26. then i confesse there was an exaltatus still , but like that of the brazen serpent , ioh. 3. 14. on a pole , not on a throne ; and wee know what a few yeares after produced even wrath to the uttermost . consult the prophecies of it , matt. 24. or the storie of it in iosephus , and egesippus , you shall finde that there was never sorrow like the sorrow of that nation , who made their messiah a man of sorrow . if i should bee asked the reason of that long , uninterrupted and most blessed tranquillity which these our kingdomes have , to the envie and astonishment of other nations so long enioyed , when our neighbours ( doubtlesse , as good as we , for we are a repining and unthankefull people ) have had their land fatted with the bloud , and dunged with the carkasses of its owne inhabitants ; next to the most free , and most wonderful favour of our good god , other reason i would not alleage but this , principes popa●i congregati sunt ad dium abraam . our gracious princes , our wholsome lawes , our iosiah , our debora , our david , our salomon , have supported and maintained the throne of christ , and the faith of the gospell : our nobles , and worthies of church and state , have in their assemblies offered willingly , and made mounds about the worship and house of god , to establish it in the beautie of holinesse and of peace , and therefore the 〈◊〉 hath beene the shields of our nation , because the shields of our nation have belonged to the lord. and now what remaines , but that we the people praise the lord for these mercies past : and make prayers and supplications for the shields of the earth , that under them still wee may lead an holy and peaceable life , and the god of abraham may be still exalted . and that you the reverend ministers of iustice ( who goe about ad inquirendum fermentum , to search and purge out the leaven , and to make up the breaches of the land ) may be so zealous for god , so faithfull to our soveraigne , so valiant for the truth , so wise , righteous , and mercifull in iudgement , that the eye which seeth you , may blesse you , and the eare which heareth you may give witnesse to you , that all the people may see that the wisedome of god is in you to doe iudgement , and may returne from your tribunals with songs and shouting ▪ the shields of our countrey have shewed themselves to belong to god , and therefore , vehementen exaltetur , let him in the mouthes and hearts of all good people bee highly magnified and exalted still . the god of all grace and consolation grant these mercies to you and us , be a shield to protect you , a sunne to guide you , an exceeding great reward to comfort and honour you in all your counsels , iudgements , iourneyes , and returnes . to this one god in three persons , the father , the sonne , and the holy ghost , be all glory , praise , maiestie and dominion , now and for evermore . amen . finis . maii 2. 1636. perlegi eruditam hanc concionem cui titulus ( the shieldes of the earth ) quae continet paginas manuscriptas 25. in quibus nihil reperio sanae doctrinae aut bonis moribus contrarium , quò minus publicâ cum utilitate imprimi possint ; ità tamen ut si non intra sex menses proximè sequentes typis mandentur , haec licentia sit omninò irrita . guilielmus haywood r r. p. archiep. cant. capell . domest . notes, typically marginal, from the original text notes for div a10657-e140 1 reg. 1. 39. 2 reg. 11. 12. zach. 4. 6. isai. 11 6. psal. 24. 1. psal. 115. 16. psal. 50. 10. gen. 1. 28. tertul. apolog. cap. 30. 33 , 34. tertul. apolog. iren. lib. 5. c. 24. aug. de civ . dei lib. 4. cap. 33. & lib. 5. cap. 1. 21. rom. 13. 1. dan. 2. 37. rex erat , ergo alium praeter deum non timebat . hieron . ad eustoch . de virgin . ambros. apolog. david . cap. 10. cassiod . in psal. 50. iustin. martyr . quaest. 142. xenoph. hellenic●● . lib. 11. marian. lib. 6. de principe . bellarm. lib. 5. de pont. rom. c. 7. nemo principi leges scripsit . plin. in panegyr . isai. 49. 23. 60. 11. 16. psal. 2. 10. 11. aug. de civit. dei , lib. 5. c. 24. ecclesiae s●membrum esse magis quàm in terru regnare gaudebat . ibid. cap. 26. gerendarum rerum felicitatem & facultatem iustis suis deus confert . vide pinaed . in iob 1. 11. §. 7. bishop andrewes . mr. sanderson on that text. lib. 6. de legib . senec. in thyest. lactant. de ira. cap. 12. arist. polit. l. 7. valer. max. lib. 1. cap. 1. hookers polity , lib. 5. §. 1. marian. cap. 10. bellarm. de laici● . li. 3. cap. 7. de pontif. rom. lib. 1. cap. 7. aequm est reges pontificum imperio subesse , inquit sixt. senens . bibl. lib. 5. annot. 176. euseh . lib. 2. de vitâ 〈◊〉 cap. 44. optat. lib. 1. euseb. l 10. c. 9. socrat. lib. 1. cap. 22. theodoret. lib. 5. cap. 20. niceph. lib. 12. cap. 25. august . contr . crescon . grammat . lib. 3. c. 51. a cyprian . contr . demetr . tract . 1. tertul. ad scapulum , cap. 2. & apolog. c. 30. 31. dion . alexandr . apud euseb. bist . lib. 7. cap. 10. aphraotes apud cassiodor . histor . tripartit . lib. 8. cap. 4. b theophilus ad autoliti , lib. 1. iustin. mart. apolog . 2. pag. 64. edit . paris . 1615. & p. 101. tertul. apolg. cap. 30. 34. tatian . orat . contr . graecos , pag. 144. c de ista enim semisicli pensitatione locum hūc intelligant viri docti . baron . annal. anno. 33. §. 30. 32. casaubon . exercit. an. 33. num . 31. marquardꝰ freberus apud scultetum observat . in matth. cap. 60. camero tractat , de didrachmi● . tom. 2. pag. 260. schindler . lexic . in vocab . 〈◊〉 quam v● nonrite ipsam , iudae● jam subversa , à romanis stati●● in tributum annuum mutatam dicat : non enim inter●ersum fuit à romanis hoc tributum nisi post deletam urbe● à tito . teste iosephade bello iudaico , lib. 7. cap. 26. villapandus in ezek. tom. 3. lib. 2. de ponderibus & mensuris , cap. 31. lucas brugens . in matth. 17. 24. qubus ex veteribus suffragatur hilarius . quisquid autem de tributi genere statuatur ( aliter enim , viz. de causa civililocum hunc explicat dectiss . noster monta●u●ius in antidictib . ad ano. 33. pag. 317. 318. ) patet christum , qu●●vis personali & haereditarid dignitate . , heb. 1. 2. i●●nunem ( doceute augustino quest . evangelicarum , lib. 1. quaest . 23. ) 〈◊〉 tamen in doctrinae praedicium jus suum & libertatem asserere . cicero pro cluentio . a ezek. 31. 17. jer. 48. 25. b psal. 77. 20. c job 34. 17. d prov. 10. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quosi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etymolog . magn . & rupert , in cap. 6. mic. e nahum 2. 5. f viget . de re militari , lib. 4. cap. 15. g paraphrast . chaldaeus . schindler . tarnovius . h judg. 20. 2. jer. 51. 26. pinedae in iob 38. 6. §. 8. i isai. 44. 28. k 2 sam. 14. 15. l psa. 91. 11 , 12. hebr. 1. 14. m job 29. 15. n nomen pietati● & potestatis . tertul. in orat. dominic . cap. 2. notat potestatem salutarem & temperatissimam . senec. de clem. l. 1. cap. 14. a 2 cor. 5. 20. b rom. 10. 15. c reuel . 1. 20. d obad. v. 21. 1 tim. 4. 6. jam , 5. 20. e ioh. 3. 29. f 2 cor. 8. 23. brisson ▪ de formulis , lib. 3. baron . annal. an. 325. §. 203. diochtianus apud vopiscum in aureliano . nehem. 5. 15. prov. 19. 10. 29. 12. aug. de civit. dei , l. 19. c. 21. tertul. apolog. cap. 24. herodot . lib. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arist. ad alexand. vid. aug. epist. 158. basil. epist. 79. ad eustachium . sic succenseas iniqui●ati , ut consulas humanitati . august . epist. 159. nerva apud plin. ep. lib. 10. iustitia soras spectat , tota se ad alienas utilitates porrigit . cicere . senec. consolat . ad polyb. c. 26. arist. ethic. lib. 8. cap. 10. zenoph . de mirabil . socrat. brisson . de form . lib. 4. plin. hist. nat. lib. 35. cap. 2 , 3. petr. crinitus , lib. 16. cap. 3. psal. 50. 19. 94. 20. job 13. 4. brisson . de regno persarum , lib. 1. pag. 125 , 126. deut. 13. 14. 17. 2. 19. 17. ioseph . de bello iudaico . lib. 6 ▪ 7. egesip . de excidio hierosolym . lib. 5. a sermon preached in st. paul's before the right honourable the lord mayor by dr. edward reynolds, late lord bishop of norwich. reynolds, edward, 1599-1676. 1678 approx. 60 kb of xml-encoded text transcribed from 17 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-05 (eebo-tcp phase 1). a57160 wing r1285 estc r28475 10603835 ocm 10603835 45367 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. 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(eebo-tcp ; phase 1, no. a57160) transcribed from: (early english books online ; image set 45367) images scanned from microfilm: (early english books, 1641-1700 ; 1408:50) a sermon preached in st. paul's before the right honourable the lord mayor by dr. edward reynolds, late lord bishop of norwich. reynolds, edward, 1599-1676. [2], 28 p. printed by j.m. for john martyn, london : 1678. reproduction of original in the union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -o.t. -micah vi, 6-8 -sermons. sermons, english -17th century. 2003-12 tcp assigned for keying and markup 2004-01 aptara keyed and coded from proquest page images 2004-02 judith siefring sampled and proofread 2004-02 judith siefring text and markup reviewed and edited 2004-04 pfs batch review (qc) and xml conversion a sermon preached in s t. paul's before the right honorable , the lord mayor . by the late reverend father in god , d r edward reynolds , late lord bishop of norwich . london , printed by i. m. for iohn martyn , at the bell in st paul's church-yard . 1678. the stationer to the reader . courteous reader , i here present thee with a sermon many years since preached in st. paul's before the lord mayor and his brethren , by the late right reverend father in god d r edward reynolds late lord bishop of norwich . this copy i received from the hands of a gentleman , who being an auditor himself of the sermon , and of good acquaintance with the said lord bishop , obtained it of him fairly written in his own hand with liberty to transcribe it . which being carefully done , and revised by the original , is here presented to thy view . this gentleman bad me farther assure thee , that notwithstanding he knows his copy to be exact , he would not have taken that boldness to have printed it , had he not first obtained from the author a willingness that it might be printed , which himself would have done , but could not readily find his papers . this encouragement made him willing to let the world be partaker of this excellent and elaborate discourse , by which he being dead : yet speaks to thee in the words of the prophet , to do justly , to love mercy , and to walk humbly with thy god. thine in all service , i. m. a sermon preached in st. pauls , before the right honourable the lord mayor . micah chap. 6. ver. 6 , 7 , 8. 6. wherewith shall i come before the lord , and bow my self before the high god ? shall i come before him with burnt-offerings , with calves of a year old ? 7. will the lord be pleased with thousands of rams , or with ten thousands of rivers of oil ? shall i give my first-born for my transgression , the fruit of my body for the sin of my soul ? 8. he hath shewed thee o man what is good ; and what doth the lord require of thee ▪ but to do justly , and to love mercy , and to walk humbly with thy god. in the beginning of this chapter we find mention of a controversy between god the plaintiff , and his people the delinquent . the action , an action of unkindness and ingratitude after two great deliverances ; from the tyranny of pharaoh in egypt , from the subtilty of balaam in moab . and this is an high aggravation of injury when it is done by a friend , the philosopher tells us , rhet. lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , you know was the deepest wound that caesar felt ; and moses is at the self same figure , do ye thus requite the lord , o foolish people , and unwise ? is not he thy father ? deut. 32. 6. iob complains of it as of one of his greatest afflictions , they whom i loved , are turned against me , iob 19. 19. yea he that was greater than iob at iobs greatest excellency of patience , cannot but complain of this , that his wounds like amnons were given him in the house of a friend , zach. 13. 6. the kiss of a disciple did no less pierce him , than the nails of a souldier . his enemies that wounded him found mercy , when his friends that betrayed him found none . the people being cited to appear to this action , and being condemned by their own witness , begin to betake themselves to counsel : not how they may come and stand before god , which is the gesture of men that can abide a trial ; isai. 50. 8. but how they may come and bow before him to deprecate the judgment which they are forced to acknowledge . and when they have advised upon a course of their own , and made tender of performances of their own to make an expiation , they all come short , and are rejected . god himself is pleased to be of their counsel , and he who in the beginning of the suit was the plaintiff to accuse them , in the issue becomes their advocate to instruct them ; and when he had a judgment entred against them upon their own confession , doth himself notwithstanding direct the way how that judgment may be reversed , and avoided . he hath shewed thee o man , &c. but what then are the counsels that he gave ? surely one would judge but such as were very obvious , and which any man might have given to himself ; to be just , merciful , humble , religious . who could not have said as much as this ? certainly how mean instructions soever we may judg them , there is not a man can learn them but of god. let israel alone here to counsel himself ; we find him at his sacrifices , and holocausts , with rams , and oyls , with thousands , and ten thousands , with a child , a first-born , with as many costly and hyperbolical evasions , and circuitions of his own carnal worship , will-worship as rhetorick can express ; sacrifices more , sumptuous than justice could provide , sacrifices more bloody than mercy would allow ; but all this while not a word of justice , or mercy themselves . but what ? did not god shew those as well as these ? did not moses as well receive the pattern of the sanctuary , as the tables of the law ? did not the law give an express indicavit for these too ? surely we may not deny it . but it is still with respect to judgment , and mercy . commanded they were , but not as principal , either in point of obedience , for they must yield to the great duties of the law ; or in point of expiation , for they must lead to the great sacrifice of the gospel : leave these things out , and then ask of god whether he required those or no , and he will answer you with a quis requisivit , isai. 1. 12. ask whether he will own them or no , and he will tell you , they are yours , and not his , amos 5. 21. nay ask him whether they be good or no , and he will tell you plainly , dedi eis praecepta non bona , i gave them statutes which were not good , and judgments whereby they should not live . well then , my people , if you will needs be saved by offering of thousands , and ten thousands , go not to the mountains for them , but go to thy conscience ; there thou shalt find thousands of beastly , and ten thousand of inordinate desires fit to be slaughtered , and sacrificed unto him . if ye will be saved by sacrifices , and oblations , and rams ; no sacrifice to that which is reasonable , rom. 12. 1. no oblation to that of thy self , rom. 15. 16. no rams to the rams of nebaioth , the confluence of the gentiles to the gospel , isai. 60. 1. if you will needs swim through rivers to heaven , rivers of oyl are nothing worth to rivers of judgment . let judgment run down as waters , and righteousness as a mighty stream , amos 5. 24. if thou wilt needs go to god with meat-offerings of oyl , no oyl to the samaritans oyl of mercy and compassion , luc. 10. 34. if you dare not come to god without a first-born , go not to thy self for one . thine is like thy self , sinful and unclean ; but take him in thy arms who is the first-born of every creature . there is none but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one child-bearing which can save thee , 1 tim. 2. 15. you see which way the words look and what they intend , and that you may see it yet more clearly , let us take them in sunder , and consider in them these two general parts . an anxious and solicitous inquiry of counsel . hypocrites seek how to be at peace with an offended god. a full and solid answer of the prophet to that enquiry . in the peoples enquiry after god are observable two things . the question it self , & there are likewise their festination , in quo praeveniam , occurram , antevertam . so much the word imports , job 4. 2. deuter. 23. 4. nehem. 13. 2. psal. 68. 28. hab. 6. 2. their prostration and humility . incu●vabo me coram deo excelso . anticipation of the prophets answer by proffers and addresses of their own in many costly and difficult acts of external services instituted by god himself excogitated supererogations invented by themselves . in the prophet's answer are likewise considerable two general parts . an implicite reprehension and rejection of those . positive and express direction unto other duties . first , a reprehension of carnal confidence in external duties severed from the great duties of the law . arbitrary ways and projects of human devotion , beside and without the rule of gods word . secondly , a positive and express direction how to come and appear before god in his worship with acceptation , in his judgment with confidence , in his kingdom with glory ; to wit in the great duties of the law and gospel . and here are considerable four particulars . 1. the substance of the duties required . 1. iudgment , and that to be done . 2. mercy and that to be beloved . 3. walking with god , and for that to be humbled . 2. the principles whence they must rise . 1. the light of gods law , ille indicavit , he hath shewed . 2. the authority of gods will , quid requisivit , what he hath required . 3. the manner how couched in these words , to walk humbly with thy god ; which i take not only for the specification of a distinct duty , but a qualification also of both the other which are , to be done 1. in constancy , it must be ambulation , a tenor , progress , proficiency ; jumping or leaping will not serve the turn . 2. in sincerity , with an eye to god , so as to agree with him and to please him . 3. in humility , denying our selves both persons and duties . 4 in faith , the foundation of all the rest , we must walk with him as our god. and 4. the inducement unto those duties , which we find likewise couched in the text . and they are in regard of our selves , human frailty , o man. gods divine majesty , he is a most high god , we cannot otherwise approach to him . divine mercy , he is a gracious god , ready to teach us how we may . duties they are good by conformity to the rule . gods will , as expressions of it . end , mans felicity as means unto it . i begin with the anxious and solicitous question of the guilty people : wherewith shall i come before the lord , &c. i wonder to hear guilt talk of appearing before god. look on it when it came first into the world , and you will find it running away from god. adam and his wife hid themselves from the presence of the lord god , amongst the trees of the garden , gen. 3. 8. and surely if the sun and moon be ashamed , isa. 24. 23. if the heavens be not clear , iob 15. 15. if the seraphims cover their face and feet , isai. 6. 2. if moses may not draw too nigh , exod. 3. 5. but did exceedingly quake and tremble , heb. 12. 21. if elias cover his face , 1 kings 19. 13. if isaiah cry out , i am undone , chap. 6. 5. if iob abhor himself in dust and ashes , cap. 42. 6. if the 24. elders cast down their crowns , revel . 4. 10. i wonder with what confidence hypocrites dare think of meeting god. is he not a consuming fire , heb. 12. 29. and how dare thorns and briars stand before him , isai. 27. 4 ? doth he not dwell in light which no man can approach unto , 1 tim. 6. 16 ? and what hath darkness with light , for every one that doth evil hateth the light , neither cometh to it , ioh. 3. 20. something surely there is in it that guilty men bethink themselves of meeting god. by nature they do not so much as seek after him ; god is not in all their thoughts , psal. 10. 4. they love not to retain him in their knowledge , rom. 1. 28. they are alienated , and estranged from his life , eph. 4. 18. they would fain be without god in the world , eph. 2. 12. they would have the holy one of israel cease from among them , isai. 39. 11. if you look to the two first verses of this chapter , you will find the reason of all this . god hath a controversy , plead he will ; and as he called for adam when he hid himself , adam where art thou ? gen. 3. 9. so here he calleth forth the people to this controversy , o my people , what have i done unto thee ? v. 3 and they who contended with one another were to come near , and to stand together , isai. 50. 8. act. 25. 16. now then cum rex justus saderit in solio , when once god citeth the conscience to his tribunal , prepare to meet thy god o israel , amos 4. 12. when the soul is once awakened , and startled with this question , how wilt thou do to dwell with devouring fire , and with everlasting burning ? then the sinners in sion are afraid , fearfulness doth surprise the hypocrite , isai. 33. 14. when there is a noise of the bridegrooms coming , then the foolish virgins think of their lamps , and ask after oyl as well as the wise . wicked men themselves may be so convinced of their sins , and of gods greatness , of the guilt that is in them , and of the terror that is in god that out of the force and principles of a startled and awaked conscience , they shall be affected with notable fear of the wrath to come , and be constrained to bethink themselves of a treaty of peace , and of preventing that wrath ere it overtake them . even the pharisees and sadducees , a generation of vipers , had some warning to flee from the wrath to come , mat. 3. 7. ay felix an unjust and sinful judge , cannot but tremble at the sermon of this at the bar , act. 24. 25. thunder will make pharaoh repent , exod. 9. 27. and terror will make iudas repent , mat. 27. 3. the prophet eliah will drive ahab into sackcloth , and iohn baptist the second eliah constrains herod to do many things . the scullion that cares not for the foulness of the coat , will be afraid to handle it when he sees it on fire . the most covetous man that is , will not dare to dive to the bottom of the sea to gather pearls , or put his hand into a burning furnace to hug his gold whilst it is melting . the robber that threatens on the high way , bring him to the bar and he will speak supplications . next to mercy , there is no such orator to perswade guilty men , as terror . we having , saith the apostle , the terror of the lord do perswade men . he speaks of appearing before the judgment seat , 2 cor. 5. 11. when saul hears of restitution , then he cryed out , i have sinned , 1 sam. 15. 24. when esau perceived he had lost the blessing indeed , then he cryed out with a great and exceeding bitter cry , and with many tears would have perswaded isaac to repent , and change his resolution , heb. 12. 17. even the worst of sinners , wilful apostates that have thrown away mercy , are yet amazed with judgment , and with a fearful looking for it , and fiery indignation , heb. 10. 27. the conscience thus awakened by gods controversy , and summoned to his tribunal , will then from the pang and pinch of terror be marvellous inquisitive after the ways of escape . as soon as ever iohn baptist lays his axe to the root of the tree , the people , the publicans and souldiers are every one asking questions , luke 5. 9. 14. when the plague of locusts was upon pharaoh , and his house , then he sent to moses and aaron in haste to ask pardon , and intreat the lord , exod. 10. 16. when god slew israel , then they sought and enquired early , even when their heart was not right , and when they were not stedfast in his covenant , psal. 78. 37. fear is marvellous inquisitive . watchman ! what of the night , what of the night , watchman ! it doubles question upon question , isa. 21. 11 , 12. as sorrow doth complaint upon complaint . and indeed this is an excellent inquiry how we may do to stand before god ; if men were not in this case like pilate , who ask'd a question but would not stay for an answer , ioh. 18. 28. if they would not anticipate the indicavit in the text , but stay for gods own resolution . but as nothing is more contrary to faith than fear , mat. 8. 26. so nothing hath a more contrary operation . he that believeth doth not make hast , isa. 28. 16. whereas he that feareth cannot stand still , insomuch that in mens fears they are said to fly seven ways at once , deuteron . 28. 7. there is no passion either more solicitous in asking counsel , or less constant in following that which is given . yea many times so desperate is the hypocrisy of mens hearts , that fear or formality force them to ask the question ; yet lust over-rules them to make their own answer . iohanan , and the people came down to ask counsel what they should do , whether go into egypt , or stay in the land , ier. 42. 23 ? but receiving an answer contrary to their expectation , they tell the prophet plainly , that he speaks falsly , cap. 43. 2. and another time the people came and sat before that prophet , and enquired of god , but god tells him , they kept idols in their hearts , and resolved they should be counsellors that should regulate their behaviour , and god would not be enquired of , ezec. 14. 17. 20. 30. chap. the truth is , men would fain , if possible , reconcile gods service and their lust together ; and therefore they take counsel of themselves , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , making god such a god to themselves , as pasquilius speaks , as they had made themselves to be unto him , they would fain be unto themselves arbitri religionis & praeceptorum , even d●●ores , as hilarius pictaviensis elegantly speaketh , and the philosopher gives the reason of it in another case , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that every man loves his own way best , as parents do their own children ; and therefore betakes himself to many inventions of his own . so long as sin is loved , and lust retained , men will not go downright to the will of god , but to carnal reason . when god called to st. paul by his grace , and revealed christ unto him , then only it was that he resolved not to confer with flesh and blood , gal. 1. 16. if ahaz be commanded to believe , and for confirmation of his faith have a sign offered him , he will not take gods way to trust in him , but his own way , an arm of flesh . i will not ask , neither will i tempt the lord , isai. 7. 12. spiritual things are above the reach of carnal thoughts , principles , and not only above them but against them . the wisdom of the flesh is enmity to god , rom. 8. 7. and the natural man neither knoweth nor receiveth the things of god , 1 cor. 2. 14. it is the voice of flesh and blood , nolumus hunc , we will not have him to rule over us ; and therefore as water can move no higher than the fountain of it , so carnal principles can carry men no farther than carnal performances . and the truth is , carnal men have bu●gross and carnal notions of god and his kingdom . to be glorifyed , is to be like unto christ , ph. 3. as the eye by seeing the sun is made like unto the sun , so he who rejects his image here hath no true desire of his glory there . ioh. 3. 3. having therefore none but carnal notions of god , they have none but carnal notions of his service too . and surely , to say truth , every man is so afraid of the wrath of god when he begins to understand it , that though he consult with nothing but flesh and blood , yet he will go far to escape it . 1. all outward duties he will perform with all punctual observation , be they never so full of strictness , costliness , difficulty ; never so numerous , never so sumptuous , he will willingly undertake them all ; so rivers are used to express abundance , iob 20. 17. but here is his misery in that point , that then when he doth multiply them beyond number , yet he doth dimidiate them by leaving out the sole duties of faith and repentance , and reasonable service , which through the sacrifice should have lead his soul to the substance , and therefore god objects it to them , they sacrifice flesh , hos. 8. 13. whereas the sacrifice of god is a broken spirit , psa. 51. 19. and therefore he calleth multiplying of sacrifices multiplying of transgressions , amos 4. 4. 2. he will add unto this , outward rigorous operations , scrupulositates negotiosas , as tertullian expresseth them . many venturous austerities , and supererogations of his own . one temple will not serve his turn , but he will build temples , hos. 8. 14. one altar at ierusalem shall not serve his turn , but he will have altars , hos. 10. 11. one holy city will not serve his turn , he will run to bethel , and at gilgal multiply transgressions , amos 4. 4. nay ordinary sacrifices shall not serve his turn , he will not go to the herd , and to the stall only , for the first-fruit of his cattel , but to his own bowels for the first-born of his body ; ahaz who would not be perswaded to take gods way , would take his own , 2 sam. 28. 3. though god commanded it not , isa. 4. 32. a wicked man will part with any thing for salvation but his sin , and he will sooner sacrifice his child than sacrifice his lust , and if it be possible , with the blood of his son , will purchase to himself an annuity of sinning . if herods child stand in the way of his timerous ambition , he had better have been his hog than his son ; as augustus spake . and without question did the salvation of men hang upon this issue , the sacrificing a first-born , as it doth indeed upon faith , repentance , and new obedience , it would not be they , who cast it away now by the contempt of these , would be so merciful to the temporal life of their child as to shipwrack upon the eternal life of their own . if men then might have the deciding of this controversy in their own power , should we not , think you , hear multitudes now speaking like those in our prophet then , wherein shall i come and bow before the high god ; shall i offer up all my time in sacrifices ? all my substance in devotion ? shall i change a palace for a cloister ? and put on sack-cloth instead of purple ? shall i nail mine eyes up to heaven ? and wear out my lungs with sighs ? shall i bruise my breast with buffets , and torture my back with scourges ? shall i wither and shrink up my body with discipline , and make it a house of correction to the soul that is in it ? will the lord be pleased with thousands of sighs , or with rivers of tears ? shall i lick up the dust of the temple , or kiss the stones of the sanctuary hollow ? surely to do all these , and leave out graviora legis , judgment , mercy , to abound in voluntary humility , and be puft up with a fleshly mind , to be taken wholly up with bodily service , and to leave godliness quite out ; to have a leavened countenance and a pharisaical conscience ; law in the phylacteries , and lust in the soul that is in it ; is all but like him in plutarch , whose lungs were putrifyed , and he went to the physician for a whitloe on his finger . the best outward performances , though not founded in will-worship but in gods own word , are all of them ●●t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heb. 9. 10. carnal ordinances , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 tim. 4. 8. bodily exercise . and such devotion st. basil compares to bel the idol , that was brass without , but clay within . it is to do with religion as men do with the ostrich , wear the fur or feathers , but throw away the body . we do then , saith clemens alexandrinus , truly worship god , when we do imitate him : and the sacrifice does not sanctify the man , but the conscience doth sanctify the sacrifices ; as old irenaeus speaketh . take away this and you shall often find god vilifying his own institutions , not as ordained by him , but as depraved by us . thus he calls their sacrifices a shame , ho. 4. 19. their sermons songs , ezech. 26. 13. their psalms , a confused noise , amos 5. 23. their prayers and incense , an abomination , pro. 28. 9. isai. 1. 13. their temple a den of thieves , ier. 7. 11. their land a land of sodom , isa. 1. 10. their people a people of aethiopia , amos 9. 7. their brasen serpent , nehustan , a piece of brass , neh. 18. 4. their circumcision , concision , phi. 3. 2. their receiving the lords supper , not receiving it , 1 cor. 11. 20. their sacrifices , transgressions , am. 4. 4. well , but it may be they who bid so high for salvation , so many thousands , and their very children for advantage , had they known a better way , would not failed to have tryed that too . no ; ignorance can they pretend none ; for , ille indicavit , he hath not been wanting to shew them what it is which he requires of them . such is the desperate corruption of the heart of men , even then when they are frighted with the wrath to come , and very anxious and solicitous to fly from it ; they do yet wilfully shut their eyes to the right way , choak , suppress , smother in themselves the light of saving truth ; delude and cast a mist over their own conscience , and willingly rather choose their own wayes from wrath , than god's . haec summa delicti nolle agnoscere quem ignorare non possunt . so long as men like not to part with their lusts ▪ they cannot away with the light that discovers them . false wares love not true , but false lights , nothing but repentance will bring men to acknowledge the truth , 2 tim. 2. 25. when men will lay apart filthiness , then they will receive the ingraffed word , iam. 1. 19. when they will do his will , then they will know his doctrine , ioh. 1 ▪ 17. when they fear him , then they will see his secret , and have their eyes toward the lord , psa. 25. 14 , 15. when they are in his way , then they will take his guidance , psa. 32. 8. but until then they are willingly ignorant , 1 pet. 3. 5. and like not to retain god in their knowledge , rom. 11. 2. do resolve to contend against it , rom. 2. 8. in the things which they know in them they corrupt themselves , and though god hate robbery for burnt-offerings , do yet venture to hope , that when they have robbed god of substantial duties , he will rest satisfied with their sacrifices ; and thus they deal with god just as bankrupts with their creditors ; think they can put him off with parcel payment , and compound for so much in the hundred . so exceeding deceitful is the heart of man , as then when it fears wrath , it doth not so much as fly from it ; hoodwinks and hides it self , like cowards when they see a blow coming do not ward it , but only wink that they may not see it , and the sum of all their care is to perish by stealth . we have hitherto examined the peoples question and found , first , the consciences of wicked men , who naturally fly from god being shaken , and awakened do bethink themselves of meeting him . secondly , being thus shaken with the fear of wrath , marvellous inquisitive how to escape it . thirdly , not only making questions , but as it is said of the mother of sisera , making answers unto themselves , and not betaking themselves as good men do to the will of god , i will know what god the lord will say ; but to the dictates and resolutions of carnal reason , and that making plentiful offers . first , a most exact and scrupulous observation of carnal duties . secondly , of many arbitrary , and excogitated ways of will-worship , and supernumerary administrations . thirdly , all this not for want of means to discover a better way , but only as subterfuges , and evasions , and thickets for a naked guilty soul which is out of love with the spiritual and great duties of the law to shelter it self , and take sanctuary in from the majesty of gods presence , and from that tempest of wrath that did first awaken it . and now as the apostle stopped the mouth of cavilling disputers with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rom. 9. 20. o man who art thou ! and god draws adam out of the thicket , with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , adam , where art thou , gen. 5. 8. so our prophet here confutes all the specious but most empty arguments of hypocrites against gods controversy with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , o man he hath shewed thee . if one man sin against another , the judge shall judge him , but if a man sin against god , who shall intreat for him , 1 sam. 2. 25. he is not a man as thou art , that thou shouldst answer him , or come together in judgment , iob 9. 32. are calves , or rams , or children , fit to be umpires betwixt a sinner and his god ? all thy former resolutions though apparently full of zeal and devotion , and voluntary humility , neglecting thy estate , thy body , thy bowels , adventuring all for mercy , were but the poor dictates of flesh and blood ; all of them but the nudum hominem , as the apostle speaks , 1 cor. 3. 3. as if a beggar should offer a bag full of farthings , or his child at his back to a prince for his crown . not thy sacrifices , nor thy offerings , nor thy rams , nor thy rivers , or thy children , or thy bowels will serve the turn . but ille indicavit , he hath shewed thee o man what is good to thy self , and to god in his eyes and account . not sacrifice , and offerings , he desireth them not , he delighteth not in them . psa. 51. 16. but to do judgment , and love mercy . and yet we may not think that god is careless of his outward worship , or of any of that external order and decency which belongs unto it . if they bring the lame , the sick , or any corrupt thing for a sacrifice , they shall hear of it with a curse , mal. 1. 8. 14. all things are to be done decently , and in order . thus when ezra read in the book of the law , the people stood up , and when he prayed they bowed down their heads , and lifted up their hands , nehe. 8. 5 , 6. when our saviour prayed he lifted up his eyes to heaven , ioh. 17. 1. when the solemn services were ended , the people bowed the head , and worshipped , 2 chron. 29. 29. as men use a dead hedge to preserve a quick ; even so the due observance of that outward order in the people of god , which he hath appointed , doth serve both to express , and to bear up that awful and reverend affectation which the soul should have of him . but there is the misery , and the mistake , that evil men being wholly carnal do rest , and stop at that part of gods service which stands in carnal ordinances , not being either able or willing to perform spiritual services for want of spiritual and holy affections , and then in this case the holy spirit is express , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heb. 10. 5 , 6. thou didst not require them to be performed , and when they were obtruded upon thee , thou didst take no delight in them . and he told his people he would not reprove them for their sacrifices , they were continually before him , but for their sins he would reprove them , psa. 50. 8. if cain sacrifice to god , and hate his brother ; if doeg be detained before the lord , and have a violent spirit against david ; if the pharisees make long prayers , and then devour widows houses ; if israel hear the prophet and admire the sermon , and run still after their covetousness ; if the people inquire of god , and set up idols in their hearts ; if they cry the temple , the temple , and in the mean time swear , and murther , and commit adultery ; if iudas kiss , and then betray him ; if the souldiers bow the knee , and then crucify him ; if the eye look to heaven , and the soul cleave to the earth ; if the knee bow to the earth , and the heart lift it self against heaven ; if there be a tender body and a stubborn spirit ; if the tongue flatter god , and the conscience despise him ; if a man cherish a schism within himself , have the outside for god , and the inside for lust : i will not say as achilles in the poet , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but i will say as christ in the gospel , go learn what that meaneth , i will have mercy and not sacrifice . go learn , and take heed of whom you learn. if you have not an ille indicavit , a direction from him , you will still be to seek of your duty . as we cannot see the sun but by its own light , so we cannot know god , or his worship , but by divine revelation . look how far he is pleased to stoop unto us , so far we are also to mount unto him . moses was to do all things according to the pattern in the mount , act. 7. 44. heb. 8. 5. and the apostles commission in the gospel is the same ; teaching them to observe all things what soever i commanded you , mat. 28. 20. it must first seem good to the holy ghost , and then to them , act. 15. 29. they must declare nothing to the church but what they have received . they from us , and we from them , 1 cor. 11. 20. 2 tim. 2. 2. we must not serve , ex arbitrio , but ex imperio , as tertull. speaks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith st. basil , the scripture doth not comply with us , but we must submit to that . the ruler is not to be leaded to the stone , but the stone to be squared by the ruler ; our straining and wrying of gods word to our own humours , is a sin which hath damnation attending it , 2 pet. 3. 16. and we find god finding great fault with such service obtruded upon him as hath not entred into his heart , ier. 7. 32. for as at the omission of what he commands we despise his will , so in obtruding what he commands not , we controll his wisdome ; in the one we shew our selves careless to obey him ; in the other we shew ourselves presumptuous to counsel him . we are the servants of it , and the servant , as the philosopher saith , hath no motion but from the guidance of the principal cause . namque coquus domini debet habere gulam , the cook must dress his meat to his masters palate , not to his own . that spartan which added one string more to his instrument in the war than was publickly allowed him , though he mended his musick , yet he marred his obedience , and he was punished for it . and therefore in all our conversation , especially religious , and toward god , it is most wisdome , and safest to keep toward our standard , and publick rule . i have now done with the implicit reprehension of defective and invented service , and proceed now to the great things of the law in the text required , judgment , and mercy , that to be done , this to be loved . the same water with is sour in the juice of a fig-tree , is sweet in the fruit . and as we have found that devotion in the outside and bark of religion is but sour , and unpleasing : so if you taste it now in the power and fruit of it , you will find it exceeding sweet ; for the best sacrifice which any man can offer , is a purelife , as the father speaks . many duties in scripture are of a narrow , and contracted nature , some only spiritual belonging to the soul , others only corporal belonging to the body , as the apostle distinguisheth of some , filthiness of the flesh and spirit ; but these which are very often twins in scripture , have a great latitude , reaching both of them to our bodies , souls , our estates , to all that concerns gods glorious name which he proclaimed to moses made up of these two , exod. 34. 6 , 7. it would be endless to handle them according to the latitude of their common places . i shall be able only to put you in remembrance of some principal particulars . to do justly reacheth , as i conceive , in this place unto a three-fold justice , according to the different conditions of men justice in administration , in negotiation , in conversation . in administration , and that both sacred , and secular . in sacred administration , the ministers of the word are said to judge , ezec. 20. 4. to be rulers over the houshold to give them meat , mat. 24. 45. to have power of binding and loosing , mat. 16. 19. to have it in their power to avenge disobedience , 2 cor. 10. 5. to be stewards , embassadors , officers between god and man , 1 cor. 4. 1. and there is no office but justice belongs to it , and that is in this case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rightly to divide the word , 2 tim. 3. 15. and to give to every man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his own dimensum , and allowance . threats to the obstinate , promises to gainsayers , comfort to mourners , counsel to the unsetled . there can be no greater injustice to the souls of men than to say peace where there is no peace , or to make sad where the lord hath not made sad . secondly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to corrupt , or adulterate the word of god , 2 cor. 4. 2. to put chaff with wheat , and dross with silver , and wine with water , and straw and stubble with precious stones , and the language of ashdod with the language of canaan , and leaven with sacrifice , samaritan contemperations of purity and popery , of piety and profaness . our saviour gives us both in a word , feed my sheep , they must be fed , not poysoned . in administration of civil . thus a magistrate and judg is , as the philosopher elegantly , tanquam argentarius , to distinguish between that which is base , and pretious , and he is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , keeper of the tables of the law. as the priestslips must preserve knowledg , so the magistrate must preserve judgment , and the people seek it at their mouth . so long as there are in common-wealths contentions to be composed , enormities to be punished , innocence to be protected , incroachments to be restrained , property to be distinguished , and preserved , and in all these manifold emergent difficulties to be resolved , and antinomies to be reconciled ; there will be a necessity of learned , faithfull and religious ministers , who may be the depositories of publick justice , deut. 16. 18. and when such there are , it is their great work to do judgment ; it is not enough to have it in the brain , to know it , and in the lips to praise it . non loquimur magna , sed vivimus . justice is never in its right place till it come to the hand to do it . it is not enough for the honour , and security of a kingdome that justice be in the laws , but it must be in the judges too , they must be a living and speaking law. righteousness in the law is but like ezechiels vision of the dead bones in the valley , they never have the strength of law till the magistrate puts life into them by execution . justice in the law is like gold in the mine , which while it is there only , doth no man good ; but when in the magistrate is like gold coyned , or plate on the cupboard for use and honour . a magistrate is the keeper of publick justice , as the conduit is of common water in a city . it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and they must let it out for the use of others , and so the phrase in scripture is egrediatur iudicium , hab. 1. 4. it must run down like waters , amos 5. 24. and it is said of it , that he should bring forth judgment unto truth , isa. 40. ambitious hopes , shrinking fears , low passions , domestick ends , personal interests , foreign compliance and correspondence may prove miserable weeds and obstructions in the stream of justice . and therefore the sins of judges and magistrates in their publick administrations are called by the prophet mighty sins , amos 5. 12. diseases in the bones of the common-wealth ; for so much the original word importeth sometimes . moving of foundations , psal. 82. 5. removing of bounds , hos. 5. 10. which was one of the solemn curses upon mount ebal , deut. 27. 17. therefore saith the lord , i will pour out my wrath upon them like water , as a man that pulleth down the sea-banks letteth in a floud to destroy himself : whereas on the other side upright and just magistrates like moses stand in the gap , and are binders , healers , sanctuaries , hiding places unto the people from the storm and tempest . 2. there is justice in negotiation , which we may in no case leave out ; for if you look but a verse beyond the text , you will find our prophet complaining for want of it , and crying out against scant measure , wicked balances , deceitfull and light weights , 10 , 11. scant measures will fill up a full measure of guilt , and light weights bring upon the soul a heavy weight of judgment . the prophet makes mention of wickedness in an ophir , zach. 5. 8. and therefore as iob was carefull that the furrows of the field might not complain of him , iob 31. 38. so be you carefull that your ephah , and your balance , which are unto you your lands and your furrows , ( as the prophet calls it the harvest of the sea , isaiah 23. 3. ) do not cry out unto god against you : let not any one ( saith the apostle ) defraud , or over-reach his brother in any matter , for god is the avenger of those things , 1 thes ▪ 4. 6. take heed of severing the portion of gain from godliness , to esteem all good profit that comes in by sordid and sinfull acts ; a snare , a temptation , a drowning follows upon it , 1 tim ▪ 6. 9. he that overloads his ship though it be with gold , heaps it up for the sea , and not for himself . learn so to converse with the world as not to be without god in the world . let not the ephah and the sheckle wrangle with the new moon , and the sabbath , as it is , amos 8. 5. let not the world get into your hearts to choke the word . your coffers are good enough for money , keep your consciences for god. they who go down into mines to dig up gold and silver , carry candles with them , and when the damp comes though it be gold they dare not stay with it : your trades are your mines out of which you dig your treasure ; sink not your selves into them without davids lanthorn , the word of god ; and if your consciences feel the damp of the earth , covetous lust begin to work , then make hast upward with davids prayer , incline my heart unto thy testimonies , and not to covetousness , psal. 119. 26. though you may not carry the shop into the temple , & make that a place of money-changers ; yet you must not thrust the temple out of the shop ; there is no place but holiness will become it . in the prophet a merchant is called chanan , hos. 12. 7. but in the parable a christian is called a merchant , mat. 13. 45. remember in your professions to be christians and not canaanites . 3. there is justice in conversation , which is a sincere , intire , square , faithfull conversing with men ; when a man is constant to his word , fixed to his honest resolutions , yesterday and to day the same , this makes a man like unto god whose name is one , zach. 14. 9. like unto him whose name is amen , rev. 3. 14. and therefore we being members of him of whom we can learn nothing but what should be true and just one to another , eph. 4. 5. it is said of asper a servant of the emperour leo , that ▪ finding him fail in performance of promise , he laid hold of 〈◊〉 purple robe , and told him it was too rich a cover for falshood . certainly it is not fit that such a robe as the name of christ should be used to shroud and palliate deceit ; and indeed such kind of unjust and false men , who are like him possessed of an unclean spirit , luk. 8. 29. whom no bonds can hold , who care not how many they deceive , if they can have but a cloak to palliate it ; who like the serpent will insinuate , and then sting ; like the cockatrice weep , and then bite ; like the panther allure with the sweet breath , and then destroy with her sharp teeth ; who make truth give place to turns , and for advantage say and unsay , do and undo ; like those in greg. nazianzen , iohns to day , and iudases to morrow . such men as these are not members but ulcers in the common body , and they must be sure that that justice which they hate will find them out at the last ; for men of bloud and deceit shall not live out half their days , psa. 55. 23. but we no sooner hear of sincerity , but presently mercy like rachel as the more beautiful calls upon us for our love to her . i will not curiously inquire into the reason , why justice is bid to be done , but mercy to be loved : for of christ it is said that he loved righteousness , psal. 45. 1. but surely for the punishing part of justice , ieremy tells us , that he did not desire the wofull day though he did denounce it , ier. 17. 16. yea god himself when he oft beateth , doth it not willingly , he hath no pleasure in the death of a sinner ; but when he saveth , when he sheweth mercy , in that he delighteth , mic. 7. 18. haply to give unto a man that which he hath a just property and claim unto , men can be contented to do ; 't is violence and robbery to withold it : but when we must give that which is our own to another , here grudging and unwillingness may creep in upon us . now in justice i give a man that which is his , but in mercy i give that which is mine own ; and therefore to prevent repining , i am called upon not only to do it , but to do it cheerfully , heartily , willingly , to love mercy , to draw out the soul in it , isa. 58. 1. i shall not need to inquire the nature or kind of it ; if it were as well in our hearts and hands as it is in our heads , we should need the less to be bid to love it . in one word there is misericordia donans , a bountifull mercy , and misericordia condonans , a pardoning mercy . mercy to them ; the mercy of relief to those who are in any distress ; be as iob was , eyes to the blind , feet to the lame , father to the poor , iob 29. 15. to instruct the ignorant , reclaim the wandring , confirm the weak , comfort the distressed , exhort thesluggish , support the feeble , cloth the naked , feed the hungry , heal the sick , harbour the harbourless , wash the feet , and minister to the necessities of the brethren . pardon ; to shew mercy to those that are overtaken in a fault , forgiving one another , and forbearing one another . it is a grave observation which the historian makes , when he compares the different dealings of fabius , and manlius in crimes which were much alike , non minus firmatum imperiu ▪ &c. that government was as much honoured by mercy shewed to the one , as by the ruine of the other . i shall use but three inducements unto both these duties of mercy . first , the excellency of it , nothing makesus so like unto god. that which st. luke calls mercy , luke 6. 36. st. matthew calls persection , mat. 5. 48. when god shewed moses his glory , it was by his goodness , gen. 35. 18. his name full of mercy , exod. 34. 6. his works full of mercy , the earth full , psal. 35. 5. the heaven full , psal. 36. 5. knowledg , wisdome , power , greatness ; evil men may have some resemblance of , but none can imitate god in mercy but good men : for the mercies of the wicked are cruel , pro. 12. 10. secondly , the necessity of it unto all . for the truth is , as solon said to croesus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every man is calamity it self , corrupting the life , distressing the conscience ; sorrows wounding the heart , and fears weakening it ; death making pleasures short , and guilt making life bitter . what difference doth a fever make between a lord , and a begger , or what manners doth lightning and thunder observe more toward a cedar than a shrub ? all have need of mercy , therefore all must love it . thirdly , the benefit of it . no grace hath more abundant promises made unto it than this of mercy , a sowing , a reaping , a thrifty grace , prov. 11. 22. solomons excellent houswife stretched out both her hands to the needy , prov. 3. 20. every tear that your mercy wipes away , every sigh and groan that it removeth , every back that it clothes , every belly that it fills , every sinking and oppressed man that it relieves , turn all into so many advocates , sollicitors and reall promises to procure greater mercies for you than you have been able to extend to them . and now that you may always be in a readiness to come before god in these great duties of justice , and mercy ; he is always in a readiness to come unto you , and teach you what he requires of you . he hath shewed thee o man. man the author of the enmity , but god the director unto peace and reconciliation . and ever where god requires a duty , he doth first reveal a light , and according to the light which he revealeth is the account which he requires ; where much is given much shall be required . and surely in all gods service either sacred or civil , we must have an indicavit for what we do : we can have no knowledg , wisdome , obedience to serve cod , but only out of the scripture , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as athanasius speaks , out of the holy scriptures , not out of the abundance of our own hearts . if we pray it must be according to his will , ioh. 5. 14. if preach it must be according to his counsel , ier. 25. 22. if hear it must be what god the lord will say , psal. 5. 8. that which goes unto god must first come from him ; as waters return to the sea , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as one well spake ; we must pay our tribute in the princes own coyn , we must not out our dead child into his bosom , and think he will own it . and here if i had time it would be worth the pains to insist a little on the plenitude of holy scripture which the ancients so much adored , and so it behoves all gods ministers both sacred and civil never to speak any thing by the authority of god , except we have his indicavit and requisivit to bear us out . having always an eye to that dreadfull intermination , he that speaks any thing in my name which i have not commanded him , even that prophet shall dye , deut. 18. 20. it would infinitely conduce to the peace of the church and state , to the honour of religion and justice , and to the avoiding of envy or scandal , if every person in his order would regulate all his demeanours and administrations with a quid requisivit , what is it that god would have me to do . and lastly since we cannot do our duty , without an indicavit from him ; they shall all be taught of god ; therefore his indicavit should be seconded by our meditation ; his requisivit with our requesting ; his precepts and promises with our prayers ; for he will be sought unto for what he promiseth , ezech. 36. 37. that he would make his way plain before our eyes , that so we may not only do the things which he requireth , but in doing them to walk with him . for the very philosopher could say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is not the matter but the manner makes up the work . 1. then , it must be ambulation , a constant tenor ; a good man must be always like himself . do what you can to gold , it will keep its nature in the fire . that is gold in justice and mercy indeed , which in all cases , when persons , passions , prejudices , favour , interests offer to immix themselves , keeps its nature intire still . 2. it must be cum deo with an eye to god , his word the rule ; his fear the principle ; his glory the end : that wha● we do may not be for the gratifying of men , that we m●● walk honourably before them ; but for the pleasing of god , that we may walk acceptably before him ; for else god will complain of them as he did of those in the prophet , did you do it to me even to me , saith the lord , zach. 7. 5. 3. it must be done with seeking of god , but yet it must be with denying of our selves ; when we have done justice , and loved mercy , and pleased god , we may rejoyce in it , we may not boast of it , we must walk humbly still , like the moon , the nearer we come to the sun of righteousness , the less glory we must assume unto our selves . our justice must stand in fear of gods justice , lest that consume it ; and our mercy must cry to gods mercy , that that may cover it . if moses the justest and meekest man in his generation will appear before god he must have a hiding place to cover him , exod. 34. 21. when we have done the uttermost we can , we must go to god as nehemiah did , remember me o god , spare me according to the multitude of thy mercies , neh. 13. 22. non gloriabor quia justus sum , sed gloriabor quia redemptus sum , as st. ambrose speaks . our righteousness here stands not in the perfection of our virtues , but in the remission of our sins . vae etiam laudabili vitae hominum , si remotâ misericordiâ discutias eam . but this is our great comfort and security , that as stubble being covered with amianthum ( as athanasius speaks ) can endure the fire , so we have christ and his righteousness with which men cannot only stand before god , but walk with him too as with our god. 4. in faith , and confidence . take away the sun , and all the stars of heaven would never make day : so if a man have as many moral virtues as there be stars in the firmament , and were destitute of faith in christ , the sun of righteousness , have not god for his god , there would be night and calamity in his soul still . without faith there is no walking with god ; for two will not walk together unless they 〈◊〉 agreed , amos 3. 3. but o what madness is it for man to disagree with god ; for adam to arm himself with fig-leaves against his maker , 〈◊〉 briars to rise in rebellion against fire , or smoke to withstands a whirlwind ? remember thy nature , that will teach thee thy duty . for he hath shewed thee o man ! and what is man ? abraham will tell us in two words , dust and ashes . dust by his original , which came from earth ; ashes by desert , which carry him to the fire , revel . 20. 10. the law , a law of fire , deuter. 33. 2. the prison a lake of fire , revel . 20. 10. the judge a consuming fire , heb. 12. 18. with whom he may not contend , eccl. 6. 10. from whom he cannot escape , psal. 129. 7. consider then what thou art o man , submit to a severe judgment , where there is a record kept , an appeal entred , a writ of error inforced against every miscarriage of thine . therefore o man do justly , and being of the same mould with thy brother , set thy self in his stead , iob 16. 4. we are all of us like leaves of trees , as homer elegantly . that wind which blows away my neighbour to day , may blow away me to morrow . that mercy that i deny to him , i may live to see denied to my self . the rich man who withheld erums was denyed drops , luc. 16. 24. consider then what thou art o man , guilty of sins , subject to misery , thou art forced to beg mercy , be perswaded to love it . again , consider thou art adam , earth , and that is the lowest of all the elements : dust thou art , said god to man , dust thou shalt eat , said god to the serpent . so man is , fitter to be a prey to satan than a companion to his maker . of this dust indeed god made a vessel , and put a treasure of knowledg , and righteousness in it . but what reason hath the cup to be proud of the wine , or the bag of the money which men put into it ? thou hast received , why shouldst thou boast , 1 cor. 4. 7. but we are become now broken vessels , that retain nothing but dregs , our drink is become merum resract arium , sour and corrupt , hag. 4. 18. the pot is become a potsherd . consider then o man , that thou art made of earth , though made for heaven ; in the one respect walk with god , but in the other respect humble thy self to do it . te ad sidera tollet . no advancement to such an humility . thou hast his majesty to awe thee , no approaching his presence but by humility , with that man will i dwell that is of an humble spirit , isaiah 57. 15. zaccheus must come down if he will have . christ abide in his house , luke 19. 5. thou hast his mercy to aid thee , he will shew thee what is good ; the meek he will guide in judgment , psalm 25. 9. and therefore he hath chosen these two humble graces as pipes to convey mercy to the soul ; by faith , which teacheth us to deny our selves , phil. 3. 9. and repentance , which teacheth us to abhorr our selves , ezekiel 6. 9. thou hast his example to instruct thee , who is like to the lord our god who dwelleth on high and humbleth himself , psal. 113. 5. christ a king , one who doth justly and loveth mercy , yet he humbleth himself , phil. 2. 8. see all three virtues together , zach. 9. 9. behold the king cometh to thee just , having salvation , and yet lowly too . thou hast his glory to reward thee . h● alloweth thee to look on his law , not only as holy 〈◊〉 just ▪ ●●●self , but as good unto thee , rom. 2. 12. d●th not my word do good to those that walk uprightly , mic. 2. 7. he alloweth thee to look in , and by the requisivt his authority , but to quid bonum thy own felicity . the duties performed are obedience only to him , but they are benefits to thee : not by way of debt , or condignity in thy work ; but by way of promise and covenant from his grace : thy will chooseth , thy prayer desireth , thy hope expecteth . all the comfort thou canst have 〈◊〉 communion with 〈◊〉 here , all the glory thou must have by fruition of god hereafter must come by justice , mercy and hlumility . and now having so great duties to do , so great a teacher to instruct , so great authority to obey , so great a reward to 〈…〉 rage ; let each man in his place do justly , love mercy , and humble himself to walk with god here , that god may exalt him to live with him hereafter . now to god the father , god the son , and god the holy spirit , three persons , and one immortal , invisible , only wise god , be all glory , majestie , and thanksgiving for ever , amen . finis . divine efficacy without humane power. opened in a sermon preached at st. margarets church in westminster before the right honourable the house of commons, june 28. 1660. being the day of solemne thanksgiving for the happy return of the kings majesty. / by edward reynolds d.d. and chaplain in ordinary to his majesty. reynolds, edward, 1599-1676. this text is an enriched version of the tcp digital transcription a91739 of text r203408 in the english short title catalog (thomason e988_27). 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. 72 kb of xml-encoded text transcribed from 28 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a91739 wing r1246 thomason e988_27 estc r203408 99863371 99863371 115567 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. a91739) transcribed from: (early english books online ; image set 115567) images scanned from microfilm: (thomason tracts ; 147:e988[27]) divine efficacy without humane power. opened in a sermon preached at st. margarets church in westminster before the right honourable the house of commons, june 28. 1660. being the day of solemne thanksgiving for the happy return of the kings majesty. / by edward reynolds d.d. and chaplain in ordinary to his majesty. reynolds, edward, 1599-1676. [12], 43, [1] p. printed by tho. ratcliffe, for george thomason at the rose and crown in st. paul's church-yard, london : 1660. the first leaf bears letter of thanks from the house of commons. annotation on thomason copy: "june. 30". reproduction of the original in the british library. eng sermons, english -17th century. a91739 r203408 (thomason e988_27). civilwar no divine efficacy without humane power.: opened in a sermon preached at st. margarets church in westminster before the right honourable the h reynolds, edward 1660 12056 14 25 0 0 0 0 32 c the rate of 32 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2007-04 tcp assigned for keying and markup 2007-04 aptara keyed and coded from proquest page images 2007-05 robyn anspach sampled and proofread 2007-05 robyn anspach text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion divine efficacy without humane power . opened in a sermon preached at st. margarets church in westminster before the right honourable the house of commons , june 28. 1660. being the day of solemne thanksgiving for the happy return of the kings majesty . by edward reynolds d. d. and chaplain in ordinary to his majesty . london , printed by tho. ratcliffe , for george thomason at the rose and crown in st. paul's church-yard , 1660. friday 29th . june 1660. ordered , that the thanks of this house be given to dr. reynolds , for his great paines in preaching and carrying on the work of publick thansgiving , before the house at saint margarets church westminster yesterday , and he is desired to print his sermon then preached , and is to enjoy like priviledges in printing , as hath been allowed to others in like cases . and mr. pryn is desired to acquaint him herewith , and to give him the thanks of this house accordingly . w. jessop cl. of the commons house of parliament . to the right honourable the commons of england in parliament assembled . right honourable , it may justly seem strange unto you , that , when joy is one of the swiftest affections of the soule , and of all other most impatient of suppression . this sermon , preached before you on one the greatest solemnities of joy that this nation hath seen , should have yielded such slow and lingring obedience unto your commands , and like cushi should come last with the tyings of a restored king , for which i have no other apology to make but this , that the joy of one service did retard the hast of another . for having , together with some other of my reverend brethren , received a command from his sacred majesty , ( whose heart is zealously set upon healing the breaches and divisions which are in the church of god amongst us ) to draw up some materials towards so happy a work ; and finding , that in papers of such a nature , brought under the view of different judgments , ( wherein every clause , yea , many times single words and particular expressions , prove the subject of long debates ) it is impossible to make such dispatch , as otherwise the urgency of the design doth passionately call for : the necessary and constant attendance upon that service , did put for a time a suspension upon the obedience , which i was ready much sooner to have yielded unto your commands , for publishing this sermon . it is now at last , by gods assistance , come forth , and sheweth how easily the spirit and providence of god ; can erect his temple , and provide for the interests of his truth and worship , though the instruments of it be utterly destitute of humane power . it is indeed an happy thing , when they who have power will exert it for god , and lay it out upon the service of his house . but though they should want hands or hearts to build the church , god hath ever a residue of spirit to advance his own work by , and knows how to infatuate all counsels , and to dissipate all enterprizes and machinations which are framed against it . our eyes have seen how easie it is with god to dissolve and demolish the most cunningly erected structure , which either policy could contrive , or power support , and that with a still voice , and in a silent way , without so much as drawing a sword , or striking a blow to effect it . how he can do things which we looked not for , by rebuking seas , and levelling mountaines , and melting armes , and scattering the beasts of the reeds , and making a plain and sudden way through insuperable difficulties to bring home our dread soveraign to his throne and native dominions again . and he who hath wrought wonders for us in these our civil concernments , can do the like for his church , ( the interests whereof , are , of all things on the earth , dearest unto him ; and the welfare and happinesse whereof , all the earthquakes and concussions , which have beene amongst us , do call aloud unto you , to looke after , aad to be tender of . when the lord shakes heaven and earth , churches and states , it is to make way for him who is the desire of all nations . if christ , and the glory of his holy ordinances , and spiritual worship be not more exalted ; if the sonnes of levi be not purified , that they may offer unto the lord an offering in righteousnesse ; if the house of god be not purged of corruptions ; if pompe and splendor , and terrene interests be the things most passionately prosecuted , and the vitals and essentials of religion , the great things of the law , purity of doctrine , spiritualnesse of worship , power of godliness but in the second place regarded : if we be zealous for mint and cummin , and philacteries and precepts of men , and have not a proportionable fervour of zeale for the magnalia dei : certainly god will yet reckon with us , and call us to an account for all the blood which hath been shed , for all the treasure which hath been exhausted , for all the judgements and mercies , for all the providences and wonders which have been expended upon us . i speak not this to accuse , but onely to awaken ; not to charge , but onely to beseech you to consider , whether the lord do not expect , that after such vicissitudes of wonders as we have seen , ( especially having inclined the heart of our gracious soveraign unto moderate , healing , and reforming resolutions , ) you should together with him take up the same purposes , to make the church of christ amongst us more holy and happy then ever it was before . for certainly never any parliament had greater advantages to promote religion , than you have . i shall conclude this dedication and addresse unto you with the words of azariah the prophet unto asa , the lord is with you while you be with him , and if you seek him , he will be found of you , but if ye forsake him , he will forsake you . the lord shine upon all your counsels . from my study , july 24. 1660. your honours most humbly and devoted in all duty and obedience edw. reynolds divine efficacy without hvmane power . opened in a sermon preached at st. margarets church in westminster , before the right honourable the house of commons , june 28. 1660. zach. 4. 6. then he answered and spake unto me , saying , this is the word of the lord unto zerubbabel , saying , not by might , nor by power , but by my spirit , saith the lord of hosts . in the former part of the chapter we have a vision of a golden candlestick , with a bowle and seven lamps and pipes , and two olive trees on either side of the bowle , out of which the candlestick was supplied with oyle . the prophet being prepared by an humble sense and confession of his own ignorance to receive fuller instruction concerning it , is by the angel in these words acquainted with the minde of god therein . teaching us by the way not to despond or be discouraged by the difficulty of the scriptures from the studying of them , but to be humbled under the sense of our own blindness , and to stir up in our selves a serious desire after fuller knowledge of god in them , and to betake our selves unto christ , to reveale the counsel of god unto us ; and then to rest assured that the lord will help our infirmities , and give us an understanding to know him , so far as shall be necessary for our condition and salvation . according unto those gracious promises , the meek he will teach his way , and shew them that fear him his covenant , psal. 25. 9 , 14. if any man will do his will , he shall know of the doctrine , whether it be of god , john 7. 17. unto him that ordereth his conversation aright , i will shew the salvation of god , psal. 50. 23. 1. we are here to enquire why this word is sent unto zerubbabel ? we finde that the lord stirred up josuah and zerubbabel , as principal instruments , whom he would use in building the temple , and restoring his worship ; which accordingly we finde them setting about , ezra 2. 68 , 69. ezra 3. 2 , 8. the work by the power and malice of the samaritans , was obstructed from the dayes of cyrus to darius . the lord by the prophet haggai and zachariah raised up the hearts of zerubbabel and josua to revive the work , ezra 5. 2. and as we finde josua and zerubbabel the two chief builders , so we finde two chief enemies resisting these two in that service . satan a spiritual enemy resisting the spiritual office of the priest . tatnai and others as states-men opposing this enterprize in civil respects , as injurious to the king . in the former chapter the lord in a vision comforted josua , and rebuked satan . in this vision he comforteth zerubbabel , and rebuketh that mountain of opposition which was raised against him , very fit and necessary it was that both instruments should be encouraged , that both adversaries should be rebuked . 2. we are to enquire how these words are an answer to the prophets question , and an exposition of the vision which he saw ? the resemblance between the vision and the word stands thus . as the candlestick was set up without mans hands , and fed with oile dropping into it immediately from the olive trees without any humane help thereunto concurring , so the lord alone , notwithstanding the opposition of men , and weaknesse of his people , would by his spirit alone bring this work to a consummation , and magnifie his power in the weaknesse of his instruments . zerubbabel must not be dismayed , because mountaines of opposition are in his way , the lord being able to level and remove them all , matth. 17. 20. as he said by haggai , the silver is mine , and the gold is mine , hag. 2. 8. if i would that way have made this temple glorious , i could as easily do it now as i did before , but i have another glory and a greater to fill this house withal . so here , if i would erect this house by power , i could easily have done it , being the lord of hosts . but i have another way to do it by , even by my spirit , it shall appear to be the work of mine alone grace , and thereunto shall my people with all thankful acclamations ascribe it , crying grace , grace unto it . my spirit is here opposed to an arme of flesh , as isa. 31. 3. to signifie that the lord alone would bring this work to pass , without the help of humane power , as he said by the prophet hosea , i will save them by the lord their god , and will not save them by bowe , nor by sword , nor by battel , by horses nor by horsemen , hos. 1. 7. as christ was conceived not by humane generation , but by the power of the most high , luke 1. 35. so the temple , a type of christ , was to be raised by the power of the spirit guiding various intercurrent providences unto that end . 1. the spirit did powerfully stir up the hearts of zerubbabel , josua , and the people to the work , hag. 1. 14. 1. by pressing upon their hearts the judgements which they had suffered for their neglect of this great work , ver. 6 , 9 , 10 , 11. 2. by comforting them with the assurance of his presence and assistance , ver. 13. 3. by minding them of their coming out of egypt , which was the alone work of the spirit of god , which spirit did still remaine amongst them , hag. 2. 5. 4. by giving them assurance of a signal blessing , from the day that they should set about this work , chap. 2. 19. 5. by promising them the messiah , who was to come , and to fill that temple with his glory , thereby comforting them against their want of silver and gold , wherewith they might suppose that house ought to be beautified , as well as the former had been , chap. 2. 7 , 8 , 9 , 21. 6. by assuring him that no power should stand in his way to hinder or obstruct the accomplishment of this work , v. 22 , 23. 2. the spirit ordered the letter of the enemies for hindring the work unto the promoting of it against their wills , ezra 5. 6. 3. the spirit put it into the minde of darius to confirme the decree of cyrus , and to adde enlargements thereunto , that they might offer sacrifices , and might pray for the life of the king and his sons , ez 6. 6-12 . in the words observe , 1. the general scope and intent of them , an encouragement to build the temple , though they then wanted power to effect it . 2. the meanes of this encouragement , a word of the lord . 3. the vehicula whereby this word is conveyed , by the angel to the prophet , by the prophet to the prince , then he answered and spake unto me . 4. the subject of this encouragement , zerubbabel . 5. the matter of the comfort set forth , 1. negatively , not by might nor by power . 2. positively , but by my spirit , saith the lord . from the words thus opened , we may 1. observe the great care of the lord to heale and remove the discouragements of his servants , whereby they might be weakened in any work unto which he calleth them . if satan resist , he shall be rebuked , if mountains stand in the way , they shall be levelled ; if royal edicts hinder , they shall be revoked ; if sad and desponding thoughts disquiet , they shall be removed . god never sets his servants on work , and then leaveth them to their own fears , but ever proportioneth assistance and comfort to the difficulties of the service whereunto he calls . though his authority alone be argument enough unto his servants to do what he requireth , yet he dealeth not only in a way of soveraignty to shew his dominion over us , but in a way of condescension to shew his compassion unto us . he remembreth that we are but dust , and accordingly attempereth his dealings to our condition . if he chastise ▪ it is with the rod of a man , 2 sam. 7. 14. if he tempt , it is with the temptation of a man , 1 cor. 10. 13. if he draw , it is with the cords of a man , hosea 11. 4. so he deales here with zerubbabel and josua . it might seeme to humane reason an impossible enterprize , for a few poor men , newly crept out of their graves , to erect so stately a fabrick , resist●●… by satan , maligned by wise and 〈◊〉 men , obstructed once already by an imperial edict for many years together . therefore as the lord gave moses , aaron and hur to hold up his hands , so here he sends unto zerubbabel , haggai and zechariah to strengthen his hands , and to assure him , that the ministry onely , and the obe●dience should be his , but the work it selfe god would effect by his own power , and that in so strange and wonderful a manner , making use of the very malice of enemies to promote the designe which they most maligned , as if the house had been built , and the candlestick fed by an immediate creation . thus the lord hath ever dealt with his servants in difficult imployments , he hath answered their objections , resolved their doubts , removed their fears , magnified the power of his grace in their infirmities . abraham and sar●● were beyond hope of children , dead unto such a purpose , heb. 11. 12. rom. 4. 19. the lord raiseth him above these doubts , by his omnipotency and alsufficiency , gen. 17. 1. 18. 14. jacob was afraid of his brother esau , the lord removes it by a vision of angels , and his prevalency in wrestling , gen. 32. 1 , 28. moses was commanded upon hard service to bring israel out of egypt , we find him full of objections , in every one of which god satisfied him before he dispatch'd him upon the service . they will not believe me , exod. 4. 1. no ? i will make them know thou comest from me by the miracles i will enable thee to do , ver. 2 — 9. i am not eloquent , i am slow of speech , unfit to perswade pharaoh to part with israel , ver. 10. this god answers by arguments from his omnipotency , presence and continual direction , ver. 11 , 12. there may be a fitter man for so weighty an imployment , finde such an one , the fitter the man , the more successful the negotiation , ver. 13. here , though the lord were angry that he should charge god with making an unfit choice , ( who usually in great works hath regard to the lowlinesse of his instruments ) yet he condescendeth so far as to send aaron with him to be his mouth to the people , v. 14 — 16. and now when he is made willing to go , and hath captivated his reason unto gods will , the lord himself removes the great reason , which lay as a discouragement upon him ; the fear of those that sought his life , ver. 19. leaves not any doubt unremoved which might have disheartned him in the work . so he dealt with gideon , call'd him to great service , to deliver israel from the midianites , judges 6. 13. gideon is presently at moses his fence , my family is poore , and i the meanest in it , wherewith shall i save israel ? ver. 15. wherewith ? by my power , i am with thee , v. 16. how shall i know that ? shew me a signe , v. 17. the signe comes , and that puts him into a new feare . timor etiam auxilia reformidat . it betrays the succours which god and reason offer , ver. 22. the lord removes that fear , thou shalt not die , ver. 23. but even then sets him upon a work which endangered his life , v. 25 — 30. his father hath no sooner satisfied the people , and saved his life , ver. 31 , 32. but a new feare ariseth , the midianites and amalekites gather together against israel . gideon obeys gods call , but wants signes to remove doubts , ver. 34 — 40. he is gratified in them ; but then he is exercised with a great temptation . his army must be lessened from thirty two thousand unto but three hundred men . he obeys , but fears still , judg. 7. 10. and this fear is removed by a dreame of one in the enemies camp , ver. 13 , 14. and being so many ways confirmed , he sets on the work and prevaileth . this is very suitable to the goodnesse of god , who knows that we have no strength of our own , that we cannot serve him but by the grace and help we receive from him . we give him of his own , 1 chr. 29. 14. quisquis contendit haberi posse charitatem dei sine dei adjutorio , quid aliud contendit quàm haberi posse deum sine deo ? saith saint austin . it concerns the lord in honour to back his servants to his own work , when the opposition they meet with is not against them but for his sake ; when israel fled , gods great name was concerned , jos. 7. 8 , 9. and therefore asa prayed , let not man prevaile against thee , 2 chron. 14. 11. it is that which he hath promised , never to faile nor forsake us , jos. 1. 5. to be with us while we are with him , 2. chron. 15. 2. to keep us in our wayes , psal. 91. 11. the way of the lord is our strength , prov. 10. 29. we are ever under gods protection while we are in gods way . he will encamp about his house , and will be a wall of fire unto it . from this point we learn , 1. that even when we are about gods work , we must look for difficulties , some arising from within our selves , our own ignorance , weaknesse , frowardnesse , impatience , which usually make easie things hard ( such is christs yoke in it self , though to our corruption it may seem irksome . ) however , though we bring never so much love and resolution to the work , yet satan will resist us , the world will hate us , god himself will try us , and put us hard to deny our selves , to empty our selves , and to captivate our reason unto his will . there will be mountains in our way , when we are to build gods house ; mountains of pride and prejudice , and high imaginations , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , within our selves : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , as greg. nazianzen speaks , we are strong and learned against our selves and our own good ; and mountains of opposition and contradiction from others , who will ever maligne , and , as they are able , obstruct the prosperity of so good a work . and therefore we may not lean on carnal wisdome or self-confidence for performance of any duty , as being wholly in our selves without strength . novi ego istos in pace leones , in praelio cervos , said tertullian , a man may be more then a man before the battel , and lesse then a woman in it , as peter was ; none sooner fall then they that fight in their own strength , numb. 14. 44. 2. we must not murmure against the lord , nor complaine of austerity in him , as if he called us to harder conditions then we can bear ; this was jobs error , when he complained that god dealt with him , as if he had been made of stones or brass , job 6. 12. we are too apt to esteem our trials singular , our difficulties unparallel'd , and so to chide with our condition , and therein with god , when many times it is not the difficulty of the service , but the impa●ience of the heart which so makes it . we pervert our wayes , and then we fret against god , prov. 19. 3. a meek and humble spirit will make things easie , which we think intolerable . take david in a passion , when nabal refused to send him and his men provision , and compare him with david humbled under the hand of god , when absolom rebelled , and shimei cursed him , and then judge how easie an hard duty is to a prepared heart , and how hard an easie thing is to a froward heart . 3. we may not betake our selves to carnal shifts for avoiding any danger , which assaults us in doing duty . if the lord set us on work , he is able without our sinne to deliver us . gods alsufficiency is an invincible argument to sincerity , gen. 17. 1. why should i make my selfe beholding to a sinful shift , when i have an alsufficient god ? there were some christians in the apostles time , who out of confidence in their own knowledge and strength to stand , would venture to eat meat at the idols table , thereby keeping in with their idolatrous friends for fear of persecution . to these the apostle giveth , 1. a sharp exhortation , to take heed of falling when they think they stand , 1 cor. 10. 12. 2. an answer to their fears , that god will not suffer them to be tempted beyond the strength which he will supply them withal , verse 13. 4. we may not therefore shrink from duty upon any discouragement , but follow the call of god , and be upright before him . when it is our duty to obey , it is his promise to protect . say not with solomons sluggard , there is a lion in the way , prov. 22. 13. but remember there are angels with us to bear us in our way , psal. 91. 11. jonah was afraid to go to niniveh , a great , and a wicked city , one man to threaten so many thousands with speedy destruction , it was the next way to be swallowed up , and destroy'd himself . he thinks there was no means to flie this danger but by declining duty . and now he that feared the raging of the people , met with the tempest of the sea , he that feared to be swallowed up of danger , was swallowed up of present death into the belly of the whale , and the lord , by delivering him from that death , taught him to trust on his power , who could as well have delivered him from any other . the lord hath called you , right honourable , unto arduous and weighty services ; a very difficult work it is to cure complicated diseases , to extricate and unravel the intangled interests of divided minds , to allay animosities , to calme jealousies , to moderate rigours of judgement , to close distant opinions , to separate the gold from the drosse , the precious truths and worship of god from those many prodigies of error and madnesse , which had so long assaulted it , to settle the house of god , and the hearts of men , upon firme foundations of truth , peace and righteousnesse , to joyn together the sticks of ephraim and judah , and to make whole the broken staves of beauty and bands . if you shall now say as david did , make thy way strait before our face ; as iehosaphat did , we know not what to do , but our eyes are upon thee ; as paul did , lord , what wilt thou have me to do ? thou hast done great things for us , whereof we are glad , thou hath delivered our eyes from teares , our ●ee from falling ; what is it that we now shall render to the lord for all his benefits ? truly lord we are thy servants , and would willingly act in our places for thy name , and for the interests of thy christ and of his church , we have no higher design then this , that the god , who hath wrought wonders for us , may be alone magnified and advanced by us , in orthodox doctrine , in pure ordinances , in spiritual worship , in united affections , that no unnecessary thing may remain , as a ground of offence , and fomes of division and separation , but that all healing and closing counsels may be used to make us all of one heart and of one soul : if you thus in singleness and uprightness of heart do bespeak the lord , i can confidently say from him to you , that he will be with you , and uphold you , that his spirit will level all mountains before you , and break in pieces any gates of brasse , and cut in sunder any bars of iron which stand in your way ; the service he requires of you , he will work for you , he will not only command you by his authority , but assist you by his grace . when our interests and gods are folded up together , when we make his will our will , and his end our end , we are sure never to fail in our designs , because he can never miscarry in his . we have seen how the lord encourageth his servants against all difficulties which might dismay them in his service . now the means by which he doth it , is by a word , this is the vvord of the lord unto zerubbabel . nothing can so effectually uphold the spirits of men above difficulties and discouragements which they meet with in the duties whereunto they are called , as a seasonable word spoken unto them from god . the vvord of the lord to zerubbabel , is confirmation enough against all the oppositions of most potent adversaries . so it was to josua , i will not fail thee nor forsake thee , &c. jos. 1. 5 , 8. so to asa , when he heard the words of the prophet , he took courage , 2 chron. 15. 8. the righteous are bold as a lion , prov. 28. 1. and their confidence is founded on a word . and well it may , if we consider , 1. the truth of it , confirmed by signes and wonders , & by the solemne oath of god . now it is impossible for god to lie , every word of his is founded on his own immutable being ; and these are grounds of strong consolation , heb. 6. 17 , 18. 2. the authority of it , which is sufficient to animate any man unto obedience . a man that hath an ample commission from a supream power , acteth with courage , as knowing the power he hath to back him . no commission so full of power as that which god gives . this made moses and aaron venture on pharaoh and all his sorcerers . amos an herdsman upon the court of ieroboam a king . peter and iohn illiterate men , to speak boldly , notwithstanding the inhibition of the chief priest and his council , acts 4. 19 , 20. acts 5. 29. 3. the efficacy of it . nothing more operative then the word of god . it was a word only which made the world . he said , let there be light , and there was light ; by the vvord of the lord were the heavens made , and all the host of them by the breath of his mouth , psalme 33. 6. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , euseb. calleth it . and it is a word only which upholds the world , heb. 1. 3. and the word is able still to give being to every promise , and subsistence to every purpose of of his towards his people , it is a commanding , and a creating word , psal. 44. 4. isa. 57. 19. gods purposes and promises are ever seconded by his power . he will not leave , till he have done what he hath spoken , gen. 28. 15. i have spoken , i will bring it to pass , i have purposed , i will do it , isa. 46. 11. the lord hath ordered all duty to have some difficulty in it . and the same word which is the rule of the duty , is also the comfort against the difficulty . we have therein the comfort of his authority requiring it of us . it is the work which he hath given us to do , we have not rushed upon it presumptuously our selves . we have the comfort of his promises quickning us unto it ; for every word of command hath a word of promise with it , 2 cor. 7. 1. heb. 10. 36. we have the comfort of his grace working together with the word , facilitating the duties required , and proportioning the soul to the service , giving an heart to do the word , ezek. 11. 19 , 20. and therefore by faith and hope we may improve every word unto comfort and courage in duty . faith giving a kinde of being unto the things promised , heb. 11. 1. and hope waiting with joy for the accomplishment of them , do powerfully work the heart above difficulties unto cheerful obedience ; faith quencheth temptation , overcometh the world , purifieth the heart , worketh by love ▪ removeth fear , the discourager and obstructer of duty , 1 iohn 4. 18. hope causeth us to purifie our selves , 1 iohn 3. 3. to serve the lord instantly day and night , acts 26. 7. to deny ungodlinesse and worldly lusts , tit. 2. 11 , 12 , 13. to wait on the lord , and to keep his way , psal. 37. 34. to renew our strength , to run and not be weary , to walk and not faint , isa. 40. 31. when the soul of a man is in such straights and perplexities , that all the world is not able to comfort him , one sentence out of the word wisely managed by the hand of faith , is able to bear up the heart , and to make it victorious , above all the powers of darkness . wit , wealth , power , policy , youth , strength , security , sensuality , worldly imployments , will peradventure serve a while to fence against fear and discouragement ; but these are but like a bush in a storme , which shelters a while , and after annoys with its own dropping . nothing will minister durable and final comfort against all doubts and fears , but a word from god seasonably brought unto the conscience , this alone can hold up the heart against the roarings of satan , and all the powers of darkness . you may haply have before you many knotty and difficult debates , and be at a stand which way to steere your judgement , and to dispose your suffrage ; men may , like carneades , dispute plausibly & probably on either side , and the substantial merits of a question may lie hidden under the oratory which hath pro & con been spent upon upon it . in such cases attend not only to what you have heard spoken , but with david , make the word of god your counsellers , psal. 119. 24. let not frowns dismay you , let not interests biass you , let not paralogismes dazle you , but seriously weigh what is most consonant to the will of god , what is most likely to promote the great ends which that calls for , the glory of god , the salvation of men , the cause of religion , the simplicity of the gospel , the spirituality of worship , the peace , unity and integrity of the church , the healing and setting in joynt the dislocated and divided affections of men , the impartial setling of judgement and righteousnesse in the land . and when you hear a word behinde you , saying , this is the way , then walk in it , turn not to the right hand or to the left , isa. 30. 21. we have seen how the lord encourageth his servants in difficulties , and by what means he doth it , by the word of his own mouth , now this word is brought by the prophet to zerubbabel , and by the angel , ( 1. ) by christ unto the prophet ; the angel in the former chapter spake immediately to iosua , here mediately by the prophet zachariah unto zerubbabel . 1. the first revealer of the counsel of god unto the church is the angel of the covenant ; it was his spirit which spake in the prophet , 1 pet. 1. 11. he by his spirit preached in the dayes of noah , to the spirits which are now in prison , 1 pet. 3. 19 , 20. for so andradius a learned pontifician , as well as beza and other protestants have expounded that place . no man hath seen the father but by the revelation of the sonne , joh. 1. 18. mat. 11. 27. he was the angel that spake unto moses , act. 7. 30. 38. and unto isaiah , john 12. 40 , 41. he instructed his apostles in things pertaining to the kingdom of god , acts 1. 3. they must deliver nothing to the church , but what they had first received from him , 1 cor. 11. 23. greatly do the profane the ministry of the word , and betray the trust which christ hath put upon them as his ambassadours , who preach the vision of their own heart , and not out of the mouth of the lord ; and a woful curse they incurre by so high a presumption , deut. 18. 20. the lesse there is of christ in a sermon , and of the evidence and demonstration of the spirit , how full soever it may otherwise be of exotick learning , of heaped allegations , of strains of wit , or luxuriancies of fancy and language , it hath so much the lesse of the power of god to the salvation of the souls of men . for we are not to preach our selves , but christ jesus the lord , 2 cor. 4. 5. and as they are the best ministers , who so preach , so they are the best hearers , who savour and relish nothing so well in a sermon , as the gracious and powerful manifestations of christ to the conscience , and evidences of the commission which the preacher hath received from him . 2. when the prophet brings no other then the word of the lord unto zerubbabel , it is his duty to heare it , princes and magistrates , men of highest place and authority , must receive gods counsel from the mouth of his messengers , and be contented to be directed , comforted , encouraged by their ministry . david , though himself a prophet , was not without his seers , gad , heman , asaph , jeduthan , nathan to admonish , reprove , comfort him as his condition required . so we finde shemaiah a prophet sent to reprove rehoboam , oded and azariab to encourge asa , jehu and jahaziel to threaten and comfort jehoshaphat . we read of the writing of eliah to jehoram , of the threatning of zachariah to joash , of the prophet isaiah counselling and rebuking ahaz , comforting and encouraging hezezekiah , jeremy and ezekiel denouncing judgements against zedekiah ; hosea and amos , against jeroboam ; jonah sent to the king of nineveh , and john baptist to herod . and though great difference is to be used in the manner of our application to great and to ordinary persons , yet the same fidelity is due unto all . cum eadem omnibus debeatur charitas , non eadem omnibus adhibenda medicina , as saint austin speaks . if a minister must shew all meeknesse to all men , much more must he deliver his message with all reverence and humility , with all awe and tenderness , with all honour and prudence , unto those great persons , whose dignities do as well call for our veneration , as their consciences for our fidelity , we must be so true to their souls , as that we be not rude and uncivil to their persons . meek and humble preaching , in this case especially , is like a fall of snow , unto which homer compares the eloquence of ulysses , which soaks and sinks more kindly then a hasty shower . and the lord doth hereby greatly commend the power of his word , and the secret impresse and character of his divine majesty stamp'd upon it , when from the mouth of mean instruments , he giveth it an efficacy on the hearts of the greatest men , and causeth princes themselves with meekness to receive his counsel from the lips of poor and inconsiderable persons , who have no other authority then the evidence of the spirit of god , and the ministry wherein they stand related unto him , to bear them up , and encourage them in his service . thus great ships are turned about with a vere small helme , and as some say stopped in their course with a very little remora . we have this treasure in earthen vessels , that the power might be of god , who did not choose the earthquake , or the strong winde , but the still small voice to manifest his presence by , 1 reg. 19. 11 , 12. we have seen the encouragement in building gods house , the meanes of it , a divine word , the vehicula of that word , christ the great angel of the covenant delivers it to the prophet , and the prophet as his messenger to zerubbabel . so then zerubbabel is the subject animated by this word , and the work whereunto he is animated , is the building of the temple . 1. then princes and magistrates are to build the house of god , and to take care of the interests of religion , and to see that his truth and worship be advanced in their territories . and although we have no examples hereof in the new testament , when the empire and the church were divided from one another , yet in the state of the jews where they were conjoyned together , we have examples in most of the good kings , david , solomon , asa , jehoshaphat , hezekiah , josiah , how careful they were to purge gods house of pollution , to abolish false worship , to pull down high places , to send priests and levites to teach the people , to establish true religion , to cause the people to enter into covenant with god , to build his house , and order the courses and services thereof . and in like manner the christian princes , constantine , thoedosius , valentinian , and many others called synods , and made laws to condemne and suppresse heretical doctrines , and comforted and encouraged the orthodox bishops and pastors of the church . 1. they are fathers of the people , and therefore must take care of the souls of those to whom they have so neer a relation . 2. they are gods ministers for our good , rom. 13. 4. therefore certainly they must not be careless of our chief good . 3. we are to pray for them , that under them we may lead quiet and peaceable lives in all godlinesse and honesty , 1 tim. 2. 2. therefore certainly there lies a care upon them , as well of the godliness , as of the peace of their people . 4. he is to have the book of the law before him continually , deut. 17. 18 , 19. not only that he may keep it himself , but that he may be careful to make others keep it . 5. he is to be a nursing father to the church , isa. 49. 23. gods people are promised that they shall suck the breasts of kings , isa. 60. 16. therefore certainly it belongs to their care to see that the people be provided with the sincere milk of the word , where religion and the meanes thereof are wanting , to set it up , where it is , to preserve it , where it is corrupted , to reforme and to restore it . it is one thing saith saint austin for a prince to serve god in his private capacity as a man , this he doth by living faithfully : another thing to serve him in his publick capacity , as a prince , this he doth by a vigorous sanction of laws , requiring righteous things and forbidding the contrary . there is a twofold building of the church : the one doctrinal and perswasive by the ministry of pastors , and preaching of the word . the other legal and coercive by the sanction , and constitution , and command of princes ; for so they are said to build up the churches walls , isa 60. 10. for the safety of the state being greatly concerned in the welfare and peace of the church , the care of this must needs belong unto them whose office and duty it is to preserve the other , since without this the other cannot be preserved . and therefore aristotle an heathen philosopher reckoneth divine worship as a principall thing , without which a city or civil politie cannot be . and thus we finde constantine by his laws prohibiting heathen sacrifices and idolatry . and when julian restored them , and valens allowed the liberty of them , jovinian and theodosius did root them out , and remove them again . we finde the same constantine setling christian religion in his empire by his royal authority , judging in the causes of athanasius and caecilianus ; the emperour gratian granting a commission to eject arians : aurelian casting out paulus samosatenus out of the church , justinian making special laws in matters of religion . i conclude this with that memorable saying of saint austin , in hoc reges deo serviunt in quantum reges , si in suo regno bona jubeant , mala prohibeant , non solum quae pertinent ad humanam societatem , verum etiam quae ad divinam religionem . that princes then serve god as princes , when they command good things and forbid evil things , not onely appertaing unto humane society , but also unto divine religion . the church of god amongst us hath in our late miserable and licentious confusions suffered great dilapidations in the holy truths , and in the unity and peace thereof ; i shall not pollute the solemnity of this days joy , with giving you in ( which is hardly possible ) a catalogue of them . unto you , right honourable , and the other orders of the kingdome , it belongeth to be the repairers of our breaches , and the restorers of paths to dwell in . do this as it ought to be done , and certainly there will be nothing more conducent to the setling of our tranquility , to the establishing of government , to the re-uniting of the shattered and divided hearts of the people , and to the edification of the church , which it infinitely more concerneth all wise and good men to look after , then any single , domestical or separated interest . nor are you without direction in the text for this weighty imployment . for , 2. zerubbabel must not be without the word of the lord . in the building of gods house magistrates must waite upon the mouth of god for direction and counsel . it is no lesse then eight times observed in one chapter , exod. 40. that in the setting up of the tabernacle and worship of god , moses did every thing as the lord commanded moses ; for so he had received his instructions , exod. 25. 9. and in like manner david gave unto solomon his son the pattern of all that he had by the spirit , 1 chron. 28. 11 , 12. so runs the apostles commission from christ , teaching them to observe al things whatsoever i have commanded you , mat. 28. 20. non ex arbitrio deo serviendum sed ex imperio , saith tertullian . even heathens would have their superstitious services done by rule , semper agatne rogat , nec nisi jussus agit . if men , who may erre and mistake in their commands , are offended with such as disobey them , though thereby they do them better service , judging it a corrupting and despising of commands , when they be not obeyed , though they be mended : how much more must the most wise god be offended with us , when we do his work not according unto his will , but our own , thereby presuming to see what is meet and convenient better then god himself , thereby taking upon us to be controlers of his wisdome , as learned hooker speaks . it was a very pious proposal which sigismond the emperour made to the councel of trent , as we read in the learned review of that counsel , that they would conforme their constitutions to the obligation of the law of god . certainly the more religion and the church of god is setled by the rule of the vvord , the lesse matter of meere dispute and discrimination is admitted , the less of divided ends , and meere humane interest , and partial designe is attended , the more men seek the glory of god , the salvation of men , the peace of the church , the more they do in simplicity and godly sincerity consider what is intrinsecally , and in natura rei , necessary , what hic & nunc , expedient for edification , what course will be most healing , most uniting , most likely to establish truth , peace , and holinesse in the church , to close up the divided mindes of men , and cement them in that wherein they may all agree , or draw as neer as may be to an agreement ; the more certainly will god be pleased and honoured , and the more will the churches of god abroad be joyed and comforted , with whom it is doubtlesse our religious interest , to procure as firm an union as we can . we have seen the encouragement , the means of it , a word , the vehicula of that word christ and the prophet , the subject to be incouraged , zerubbabel , the magistrate , who is to build the church by the help of the word and prophet . there onely remaineth the matter of the comfort , set forth , 1. negatively , not by might , nor by power . 2. positively , but by my spirit , saith the lord . might and power is here denyed , not generally and in thesi , as if god did prohibite humane power from looking after the interest of the church , for the magistrate is the churches guardian . the same lord did by the victories and spoiles of david make provisions for solomons temple , who would use no such helps for the glory of zerubbabels . but it is excluded hypothetically in this particular case and condition . though they had potent enemies , though they were destitute of might and power in themselves , yet god will not have them desert their station , or despond of successe , because 1. he can blast every sword that is formed against them , isa. 54. 17. 2. he can convert to the good of the church that very power which doth oppose it , and make hamans tongue the petitioner for mordecai's honour , esther 6. 6 , 7. 3. he can build the church upon the sufferings of his servants , as seed in the ground first dles and then multiplies , the more the adversaries of paul , the wider the door of his ministry , 1 cor. 16. 9. it matters not how weak the instrument , when god is the agent . the church and worship of god is reared and restored by the vertue of gods spirit alone . in the present case , the lord by his immediate providence ordered various intercurrent means unto the finishing of the temple , which of themselves had no natural influence or tendency thereunto . it was the spirit of the lord , that by the ministry of moses and aaron , brought israel out of an egyptian bondage . it was the spirit of the lord that in the wildernesse preserved them by miracles , with bread from heaven , and water out of the rock . it was the spirit of the lord that over-ruled the heart and tongue of balaam to blesse , when he was hired to curse them . it was the spirit of the lord that divided the waters of jordan , and demolished the wall of jerico by the sound of rams-horns . it was the spirit of the lord that stirred up saviours for his oppressed people , and by them wrought deliverance for them . it was the spirit of the lord that brought the ark from the philistines into its place , by the conduct of kine contrary to their nature . it was the spirit of the lord that rescued the jews from the malice of haman , by a chain of events , which had no cognation one with another , nor any natural suitableness to such an end : it was the spirit of the lord , that when they were as fast in babylon as dry bones in a grave , stirred up the spirit of cyrus to give them a resurrection . this divine power may be observed both in the head , and in the mystical body of the church . for christ the head , 1. his incarnation spiritual , a stone cut without hands , a tabernacle pitched by the lord , and not by man , fashioned in the virgins womb , by the overshadowing of the holy ghost . 2. his oeconomie in the work of redemption wholly spiritual , borrowing nothing of humane power , by the eternal spirit he offered himself to god , heb. 9. 14. 3. his resurrection spiritual , made the chief corner-stone after he had been rejected by men . thus the foundation of the building was laid not by might nor by power , but by the spirit of god , psal. 118. 22 , 23. 2. the church or mystical body of christ hath nothing either in its original or propagation from the power of man , but all from the spirit of god . 1. the original alone heavenly and from the spirit , born not of the will of man , but of god , john 1. 13. 3. 5 , 6. a kingdom not of this world , joh. 18. 36. made by an heavenly calling , heb. 3. 1. as dew which doth not stay for man , psal. 110. 3. mic. 5. 7. 2. the propagation wholly from the spirit , when mountains of opposition and persecution , the gates of hell and powers of darknesse combin'd against it . now for a doctrine which taught men to deny themselves , to renounce the world , to take up a cross , to suffer afflictions , and follow christ without the camp , bearing his reproach , for such a doctrine to prevaile over the world by twelve weak and naked men , upon the promise of things not seen , and the hopes of reward in another world , cannot be ascribed to the wisdom of man , but onely to the spirit of god , by whom alone the weapons of our warfare are mighty . it is a spiritual building , and therefore not reared by humane power , a kingdom un-attended with worldly splendor , and therefore cometh not with observation , luke 17. 20. the enemies of it for the most part spiritual , and therefore not vanquish'd but by a spiritual power , eph. 6. 12. 2 cor. 10. 4 , 5. no humane power able to encounter , no humane wisdom to disappoint the gates of hell . none but he who is the power and wisdome of god , hath power enough to overcome , or wisdome enough to defeat the kingdome of darkness . the special end which god had in erecting the church , was , to glorifie his power , wisdom and grace in the nothingnesse of the matter , out of which he framed it . the visible world , as it doth by the beauty , order , and greatnesse thereof set forth the glory of god , so in nothing more then this , that al this great being is made out of nothing . now gods glory is more magnified in the church then in the world . the church is the jewel , the world but the ring wherein it is set . the world , an house or farme for creatures and tenants to dwell in . the church , gods own palace , wherein he dwells himself , psal. 132. 13. and the excellency of this glory , is , that it is a creation out of nothing , no material aptnesse , no active concurrence of the subject unto the heavenly being , which by gods spirit alone is wrought in it . we contribute no more to our own conversion of , or , from our selves , then water doth to its own heating , which naturally resisteth the fire that heats it . we have no good in us either formally or potentially , so as to be educed out of us , all is to be superinduced , by the spirit of god upon us . no flesh must glory but in free grace , which alone could raise a corrupted masse into so stately a palace . and therefore we must not despair when things seeme to humane view helplesse and hopeless , but look up to the spirit of god , who can beyond all our thoughts make those that dwell in the dust , to awake and sing ; whereas if we build our hopes on humane might or power , we shall find them vain , every man a liar , sometimes weak and cannot help us , sometimes false and will not help us , alwayes mutable , and may not help us . the more we attribute to persons , the more we derogate from god . let us not therefore be troubled at mountains of opposition , or any difficulties which we conflict with in the work of god . it is his promise to bring all christs enemies under his feet . let us believe it , and he will do it , though we see not how . and now to conclude & bring all home to the mercies of this day . there is no nation hath had more experience of the truth of these words , then we in this land have had . when the lord had commanded the sword of a civil war back into the scabberd , and things seemed to draw towards a comfortable close by the kings gracious concessions in the last treaty , divine providence was pleased to carry us back into doleful confusions , into the surges of the sea again , by the subtle counsels of a divided party , who having possession of the sword , and intending to use it to the altering of the fundamental constitution of government , in order thereunto , debarred the peers of their right , plucked out all such worthy persons from the other house , who would 〈◊〉 their work , laid the foundation of their utopia in the blood of their natural prince , and in the exile of his children and family , and concluded by might and power to carry all before them . and now comes in the spirit of the lord to stop this career of domination . and first he stirred up an abimelech against these men of shechem , who liked not that threescore and ten persons should raigne , but rather to raigne himself . by this hand a stop was put to their domination , till by the strange conduct of the same providence his family was pulled down by the hands of his own allies . and so the threescore and ten get into the throne again ; these confusions in state seconded with desperate confusion in religion ; ministry and universities , and all supports of truth ▪ and learning endangered , and by a miscellany of all religions , way made unto none at all . the spirit of the lord then works again , mingleth a perverse spirit between them and their military officers , and divideth their counsels , and maketh use of another violence to thrust them out again . the same divine providence awakeneth an honourable instrument in the north , to give a check to this new designe . and on a sudden by the secret power of the spirit of god , the military officers , who had so long been the terror of the nation , became , no man can tell why , like women , their hearts dismayed , their counsels confounded , their souldiers scattered , and by that divine providence , whereby they had so often justified their irregular actions , were they , in one day , without might or power , but meerly by impressions from the hand of god , as it were annihilated , and made utterly to disappear . by the same divine impression are the hearts of the people of the land in all places strangely excited as one man , to call for the restoring of the secluded patriots , by them to make way for a free parliament , and by them to bring back from exile in the chariots of aminadab , a willing people , and upon the wings of love , our dear and dread soveraigne , not only to the throne of his father , but to the hearts of his people . they who had long known what it was to fear where they did not love , were now ambitious to love where they need not so to feare . and now that the lord hath brought these kingdoms upon the basis of their ancient and fundamental constitution , and hath restored into your bosoms , a prince of the greatest suavity and meeknesse of spirit ( one of the best tempers in the world for government ) that ever swayed these scepters , whom he hath trained up like david , in a school of affliction to sit upon a throne , and fitted by a crown of thrones to weare a royal diadem , and by the bitter cup of his own sufferings , to provide against the sufferings , and to heale the wounds of his poore exhausted people : what remaineth but these two things ? 1. to fill our hearts and mouths with the praises of god for these so divinely contrived mercies , without the effusion of one drop of blood , beyond the view of humane counsel to have effected ; to ascribe all to the spirit and grace of god , not unto us , not unto us , but unto thy name give the glory ? to blesse him for this first fundamental step to settlement , without which we should ever have beene in danger of flames and blood . to blesse the lord for inclining the heart of his majesty to dedicate his government with so religious a publick testimony against profaneness , then which there is nothing which doth more loudly call upon you to second the zeale of his majesty in . to blesse the lord for that christian meeknesse of his majesty , in anticipating and preventing the very petitions of his people for pardon , and hastning the means of their security therein . to blesse the lord for his majesties firmness in , and zealous care of the protestant religion , and withstanding all temptations which would have drawn him from it . to blesse the lord for his tender indulgence towards men of sober , peaceable , and pious affections , who cannot in every thing come up to the judgement or practice of other of their brethren . to blesse the lord for his christian prudence , and healing moderation , in endeavouring such a fraternal condescension amongst brethen , as may bury all past animosities , prevent all further distempers , and reduce things unto an equal and amicable temperament . 2. to consider how to use these mercies unto the glory of god that gave them , and to the good of the whole body , and not the particular divided interest of any one party alone . it is a distinct virtue , as the historian tells us , to get victories and to use them . and so likewise it is to receive mercies and to improve them . consider i beseech you what it is which the lord calls for at your hands in such a time as this . whether after such earthquakes and concussions , such afflictions and temptations , such little lesse then miraculous vicissitudes of divine providence which we have seen , after the effusion of so many thousand mens blood , after the expence of so many millions of treasure , whether he doth not justly expect , that now you should be more zealous for his glory , more tender of his church , and the souls of men therein , more severe against all impiety and profanenss , more careful of the power of godlinesse , and the powerful preachers and preaching thereof , and purity of divine ordinances ; more active and solicitous to close up breaches , to remove offences , and by the most satisfactory provisions that may be to prevent the danger of any further distempers , then ever any parliaments have done before you . that it may be recorded amongst the memorials of this nation , as once of josiah , like unto this king and this parliament ( who have been so obiged with such a series of mercies and of wonders ) that there was no king nor parliament before them , that turned to the lord with all their heart , and with all their soul , and with all their might , according to all the law of god . this shall be written for the generation to come , and the people that shall be created shall praise the lord . finis . notes, typically marginal, from the original text notes for div a91739e-310 non se capit exundantis laetitiae magnitudo , sed dedignata pectorum latebras , ita multa & candida foris prominet , ut intelligatur , non ingentior esse quám verior . nazar . paneg. in eundem hominem non puto 〈◊〉 gaud●●m & s●l●ntiam . pacat. mal. 2. 15. 2 sam. 15. 31. isa. 19. 3. 11. job 5. 12 , 13 , 14. 12. 17. isa. 54 17. 1 reg. 19. 12. isa. 64. 3. mat. 8. 26. zach. 4. 7. psal. 46. 9. psal. 68. 30. isa. 49. 11. isa. 43. 4. hag. 2. 6 , 7. mal. 3. 3. luke 11. 42. mat. 23. 5. mat. 15. 9. acts 2. 11. 2 chron. 〈◊〉 . 1. notes for div a91739e-1150 aug. ●om . 4. lib. de patientia . cap. 18. greg. naz. orat. 1. t●rtul . de corona militis , c. 1. primus imp●tus eis major quam virorum est , s●quens minor quam seminarū . l. florus l. 2. cap. 4. fortissimus in ipso discrimine exercitus est , qui ante discrimen quietissimus . tac. hist. l. 1. psal. 119. 49. defensio fidei trident. l. 2. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , iliad . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . plin. hist. nat. l , 32. c. 1. aug. ep. 50. aristot . polit. lib. 7. c. 8. theodoret. l. 5. cap. 20. niceph. l. 12. c. 25. euseb. de vit. constant . l. 2. aug. epist. 166. sozom. l. 2. c. 27 theod. l. 7. c. 2. euseb. l. 7. c. 24. cod. lib. 1. tit. 1 — 11. aug. contr. crescon. grammat . l. 3. c. 51. tertul. de praescript . cap. 6. vid. brisson de formulis . l. 1. p. 12. a. gel. l. 1. c. 13 pereunte obsequio etiam imperium intercidit . tacit. hist. l. 1. hooker l. 2. sect. 6. lib. 6. c. 6. the churches triumph over death opend in a sermon preached septemb. 11, 1660, at the funeral of the most religious and vertuous lady, the lady mary langham / by edward reynolds ... reynolds, edward, 1599-1676. 1662 approx. 66 kb of xml-encoded text transcribed from 22 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-10 (eebo-tcp phase 1). a57133 wing r1241 estc r11532 13572914 ocm 13572914 100393 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 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(eebo-tcp ; phase 1, no. a57133) transcribed from: (early english books online ; image set 100393) images scanned from microfilm: (early english books, 1641-1700 ; 799:9) the churches triumph over death opend in a sermon preached septemb. 11, 1660, at the funeral of the most religious and vertuous lady, the lady mary langham / by edward reynolds ... reynolds, edward, 1599-1676. [4], 37 p. printed by tho. ratcliffe for john baker ..., london : 1662. dedication signed: ed. norvic. 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 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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 langham, mary, -lady, d. 1660. church of england -sermons. bible. -o.t. -isaiah xxvi, 18-19 -sermons. sermons, english -17th century. funeral sermons. 2003-12 tcp assigned for keying and markup 2003-12 aptara keyed and coded from proquest page images 2005-02 john latta sampled and proofread 2005-02 john latta text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion the chvrches trivmph over death . opend in a sermon preached septemb. 11. 1660. at the funeral of the most religious and ver . tuous lady , the lady mary langham . by edward reynolds d. d. now bishop of norwich . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 cor. 15. 55. london , printed by tho. ratcliffe , for john baker at the sign of the peacock in st. pauls church-yard . 1662. to his ever honoured and most worthy friend sir james langham k. sir , it hath not been without a special providence of god , that this sermon preached above a year and an half since , at the funeral of your most religious lady , should now by your earnest desire , come abroad unto publick view . for hereby a just accompt is given to the world of those deep and permanent impressions of love , sorro● and honour , which the memory of so matchless a consort have made upon your soul , when a wound so long since inflicted , doth not yet cease to bleed afresh upon the continually recurring thoughts of so inestimable a loss . i have read in the civil law , that if a woman married again before the expiration of ten moneths after the death of her former husband , she did subire maculam infamiae : but after such a space of time , it was presumed she might overcome the pressures of so great a sorrow , and yet still retain her honour . you have passed over double that time , and yet not at all out of an unmanly softness , but out of a just and most judicious esteem of those eminent graces , which did so beautifie the soul , and perfume the name of that excellent lady , you do , not without redoubled honour , often resume the view and sense of that divine stroak whereby you were deprived of so unvaluable a treasure . nor am i my self without a special advantage acrewing unto me by this publication , having so good an opportunity to let the world know that great debt of honour , love and thankfulness wherein i stand bound to your noble father , your self , and all the branches of that worthy family for those many favours , those real and great bounties , which ever since i have had the honour of an acquaintance with you , have been , and yet are enmulated upon me : i have no other way of paying back the tribute which i ow to you all , then by beseeching the god of grace to make all his grace abound towards you all , and plentifully to supply you with the choicest ●f his heavenly treasures , according to his riches in glory by jesus christ , which is the unfained prayer of your most faithful friend and humble servant , ed. norvic . the churches triumph over death . isaiah xxvi . 18 , 19. we have been with child , we have been in pain , we have as it were brought forth wind , we have not wrought any deliverance in the earth , neither have the inhabitants of the world fallen . thy dead men shall live , together with my dead body shall they arise : awake and sing ye that dwell in the dust : for thy dew is as the dew of herbs , and the earth shall cast out the dead . the holy prophet having in the foregoing chapter set forth many gracious evangelical promises , doth here in this celebrate them with a song of solemn and publick thanksgiving , blessing the lord for his salvation to his church , and his severity against the enemies thereof . whereupon we find the church entertaining many holy resolutions , as fruits and expressions of that her joy . she resoves to trust in the lord for ever , in regard of his strength and fidelity towards his people , and of his power and jealousie against their enemies , ver . 4 , 5 , 6 , 7. she resolves to wait upon god in the midst of judgements , upon the remembrance of that name of his , whereby he made himself known to his people in egypt , exod. 34 6 , 7. as a god able to give being to every promise , and by his truth and power to performe what his mercy had covenanted to do for her , micah 7. 20. ver . 8 , 9 , 12. and this confident waiting upon god in trouble is commended ab opposito by the contrary disposition of wicked men , whom favours and mercies cannot perswade to learn righteousness , ver . 10 , 11. she resolves to submit to gods fatherly government alone , and to renounce all other usurping and tyrannical lords , who had exercised domination over her , in reregard of gods judgements executed on them , and his mercies renued to his people , v. 13 , 14 , 15. she resolves to poure out her prayer unto god in the midst of all present troubles , acknowledging her own impotency , and the miscarriage of all her own carnal counsels and contrivances , and thereupon trusting no longer in her self , but in god which raiseth the dead , ver . 16 , 17 , 18 , 19. lastly , after all these pious dispositions and noble resolves , she concludeth her song with a triumphal epinicion and insultation over all her enemies , and with an assurance that as they should die and not live , fall and not rise , their persons and their memories should perish , ver . 14. so she should live , and rise and sing , and flourish , as the herbs buried in the earth , when the dew of heaven falls on them to refresh them , ver . 19. some refer the words to the babylonian captivity , wherein they were as dead bones in a grave , ezek. 37. 11 , 12. without any strength , wisdome , or visible hope of being ever delivered . some to the afflicted state of the church under the gospel , and the rest or sabbath which the lord would give them at the last , out of all their labours and sufferings , heb. 4. 9. rev. 20. 2. some to the last resurrection and the faith of the church touching that . and there is nothing more usual then for the church and holy men therein to support their hearts above their incumbent afflictions , and to secure to themselves , the comfort of promised deliverance , notwithstanding all the seeming improbabilities thereof , by the general doctrine of the resurrection . see job 19. 25 , 26 , 27. isa. 66. 14. hos. 6. 2. 2 cor. 1. 9. whatever was the particular state of the the church then , certain it is , that in the general the words extend to the resurrection of the faithful , and are so interpreted by the ancients , irenaeus , tertul. hierom , cyril , augustine , and by learned moderns expositors . the sore affliction here of the church is compared to the pangs of a woman in travel , who earnestly cryeth out , and striveth to be delivered ; a frequent allusion to expresse any exquisite pain by , isa. 13. 8. jer. 13. 21. she had in this her sore distresse , cryed with strong groans and cryes unto god to be delivered , but all in vain , she brought forth nothing but wind , pain without profit , jer. 12. 13. wind is an usual expression , whereby the scripture describeth frustraneous events , jer. 5. 13. hos. 8. 7. 12. 1. the womb of the church miscarried , and brought forth , flatum pro faetu , they looked for salvation and deliverance , but they were totally disapointed , they had the pains of a travelling woman but not the comfort of a child born , john 16. 21. when they looked for deliverance from one calamity , they fell into another ; or as some render it , instead of bringing forth a child , or working any deliverance , they were delivered of their own spirit , or gave up the ghost . the next words are a litteral explication of the metaphor , we have not wrought any salvation or deliverance . all our conceptions and cries end in vanity and disappointment . all our hopes touching the ruine of our enemies , ver . 14. are come to nothing , they are not fallen . but we are dead men , very carcasses , we dwell in the dust , we are as low as calamity can make us . now above all this misery the church by faith lifteth up her head , in the assurance of a glorious resurrection . she turnes away from the view and sense of her own sufferings , from the conceptions and parturitions of her own counsels , and carnal contrivances , and with a triumphant . apostrophe turns to god. thy dead men shall live ] the pronown is very emphatical , for they are the words of the church to god , as appears by the continuation of the context , from ver . 16. so it is not meant of all , but of gods dead men , whether figuratively in any desperate clamity , or really in their graves , for the words will extend to both . shall live ] or do live , are prisoners of hope , have a seed of life in them , even in the grave . it is the apostles similitude and illustration , 1 cor. 15. 36 , 37 , 38. with my dead body ] in the original it is thus . my dead body , they shall live ; by an usual enallage of the number , every one of my dead bodies shall live . some make it an expression of the prophets faith , applying to himself the comfort of that common salvation , preaching nothing to them which he was not in his own particular assured of . some take it as an answer of christ to the churches faith , as if it related to that , mat. 27. 52 , 53. i conceive them to be the words of the church still , comforting her self in the assurance of gods mercy to every one of her mystical members , which assurance is expressed by a kind of hypotyposis , calling the dead to come forth out of the dust , and to rejoyce for her deliverance . for thy dew is as the dew of herbs ] thy divine word , power , and promise is able to do unto us as dew unto herbs , though they seem outwardly dried up and dead , yet having a vital root , they do by the fall of the dew send forth their leaves and beauty again . now god hath more care of us then of herbs , and his spirit more efficacy then the dew , and therefore however we may be withered and consumed with calamity and death , yet he will raise us up again , and cloath us with beauty and glory . thus the scripture often argues from natural to supernatural things , jer. 31. 35 , 36. jer. 33. 20 , 21. psal. 89. 36 , 37. 1 cor. 15. 36. and this similitude of dew reviving and refreshing decayed herbs we frequently meet with , prov. 19. 12. isa. 66. 14. hos. 14. 5 , 6. and the earth shall cast out the dead ] as a woman doth an untimely birth . the grave shall be in travel with the dead , the apostle seems to point at such a metaphor , acts 2. 24. and shall be delivered of them . another version thus , thou shalt cast the giants in the earth . they who here as giants did trample on the church , and were formidable unto her , shall then fall and perish , when thy people shall awake and sing , as ver . 14. so elsewhere , they shall take them captives whose captives they were , and they shall rule over their oppressors , isa. 14. 2. the sons of them that afflicted them shall come bending unto them isa. 60. 14. 65. 13 , 14. in the words we observe two general parts 1. the churches complaint under very great calamity and disappointment , ver . 18. 2. her triumph over all her enemies and sufferings , ver . 19. the complaint being expressed by the metaphor of conception and parturition intimateth . 1. the greatnesse of their affliction . 2. the contrivances they used to procure deliverance from it . 3. the disappointment of them all ; we have brought forth winde , as elsewhere ye shall conceive chaffe , and shall bring forth stubble , isa. 33. 11. in the triumph we may consider , 1. the matter of it , deliverance from the lowest to the best condition , from death to life , from a carcasse to a resurrection , from corruption to glory , from dust to singing . 2. the reasons of it , 1. in regard of the subject , mortui tui , gods dead men , cadaver meum , the churches dead body . 2. in regard of the author and vertue whereby it should be effected , the word , the power , the spirit of god metaphorically expressed , ros tuus , thy dew is as the dew of herbs . from the first general the prophets complaint we may observe three things . 1. that the lord exerciseth his own people , yea his whole church sometimes with sore and sharp afflictions , with the pangs and throws of a woman in travel . sometimes we finde them in a house of bondage in egypt ; sometimes in a grave in babylon ; often oppressed with philistims , midianites , cananites , ammonites , edomites , syrians , under the tyranny of the four great monarchies of the earth . so the christian church first under the persecutions of the heathen emperors of rome , and then under persecutions of antichrist & her witnesses prophesying in sackcloth 1260. years . as christ first suffered & then entred into glory , luk. 24. 26. so must his church , rom. 8. 17. christ hath a double kingdom , that of his patience , and that of his power , we must be subjects under the kingdom of his patience , before we come to that of his power . the church must passe through the sea and the wildernesse to canaan , they must be in a working and suffering condition , before they come to the rest or sabbath which remaineth for them , heb. 4. 9. davids militant raign must go before solomons peaceable raign . our sins must this way be mortified . our faith , hope , love , patience , humility , christian courage and fortitude be exercised . our conformity unto christ evidenced . the measure of the wickednesse of the enemy filled . the glory of god magnified in supporting them under , in delivering them out of all their afflictions , and raising them up when they are at lowest . therefore we should not esteem it strange when we fall into divers temptations , or see the church of god in the world in a suffering or dying condition , 1 pet. 4. 12 , 13 , 17. jam. 1. 2. if we will have christ for our husband , we must take him for better for worse . 1. his afflictions are short , and but for a moment , isa. 54. 7. 2 cor. 4. 17. 2. sanctified by the spirit of glory and of god resting upon us , 1 pet. 4. 13 , 14. 3. seconded with grace and the power of christ to support us under them ▪ 2 cor. 12. 9. 4. operative unto peace , righteousness and glory , rom. 8. 28. heb. 12. 11. 5. not worthy to be compared with the glory that shall be revealed , rom. 8. 18. 6. proportioned to our need , 1 pet. 1. 6. and to our strength , 1 cor. 10. 13. if we will come to glory we must go the same way unto it as christ did , the way of holinesse , and the way of sufferings , act. 14. 22. and surely if there be enough in a womans child to recompence the pains of her travel , john 16. 21. there will certainly be enough in the glory to come to recompence all our pains , either in our obedience or in our afflictions . ii. we might here note , that even gods own servants in time of trouble & calamity are very apt to betake themselves to their own conceptions and contrivances for deliverance ; they are big oftentimes with their own counsels , and in pain tobring forth and execute their own projections , in order to the freeing of themselves from trouble . abraham , when he was afraid of pharaoh and abimelech dissembled his relation unto sarah ; david fearing achish the king of gath fained himself mad , 1 sam. 21. 11 , 12 , 13. when he feared the discovery of his adultery , he gave order for the killing of uriah , 2 sam. 11. 15. one sin is the womb of another . when asa was in danger from baasha king of israel , he bought his peace with the spoils of the temple , 2 chron. 16. 1 , 2. when jonah was afraid of preaching destruction to ninive , he fled unto tarshish from the presence and service of the lord , jonah 1. 3. when peter was afraid of suffering with christ , he flies to that woful sanctuary of denying and forswearing him , mat. 26. 69 — 74. thus the fear of man causeth a snare , prov. 29. 25. this therefore is a necessary duty in time of fear and danger , to look up ( as the church here after disappointment by other refuges , doth ) with a victorious and triumphant faith unto god , and to make him onely our fear and our dread , not to trust in fraud and perversenesse , or to betake our selves unto a refuge of lies , isa. 30. 12. 28. 15. but to build our confidence upon that sure foundation , on the which he that believeth shall not need make hast . if we lean not upon our own understanding , nor be wise in our own eyes , but in all our ways acknowledge him , and trust in him , and fear him , and depart from evil , we have this gracious promise that he will direct our paths , prov. 3. 5 , 7. the more we deny our selves , the more is he engaged to help us . but when we travel with our own conceptions and will needs be the contrivers of our own deliverance , it cannot be wondred if the lord turn our devices into vanity , and make our belly prepare wind and deceit , job 15. 35. as it here followeth . we have brought forth wind , we have not wrought any deliverance , all our endeavours have been vain and succeslesse . iii. carnal counsels and humane contrivances are usually carried on with pain , and end in disappointment , and do obstruct the progress and execution of gods promises unto us . if we would go on in gods way , and use the means which he hath directed , and build our faith and hope upon his promises , we have then his word to secure us , his spirit to strengthen us , his grace to assist us , his power and fidelity to comfort us , we have him engaged to work our works for us , and his angels to bear us in our wayes . but when we seek out diverticles and inventions of our own , when we will walk in the light of our fire , and in the sparks which we have kindled , isa. 50. 11. and be wise in our own conceit , rom. 12. 16. and walk after our own thoughts , isa. 65. 2. no wonder if we be disappointed , and made ashamed of our own counsels , hos. 10. 6. when we sow the wind , it is not strange if we reap the whirle-winde , hos. 8. 7. and therefore it is our wisdom to cease from our own wisdom , as the wise man exhorteth , prov. 23. 4. in as much as the lord hath pronounced a curse upon those that are prudent in their own sight , isa. 5. 21. whom usually he disappointeth , job . 5. 12. we have considered the churches complaint , her anguish , her disappointment . now in her triumph we are first to view her deliverance , and then the causes of it . in the deliverance is a gradation both in the misery from which , and in the condition unto which they are restored . for the former , 1. it extends unto dead men , whom to quicken exceeds the power of nature . but we do not use to give men over , and lay them out for dead as soon as their breath fails them , some diseases look like death ; therefore the deliverance goes further unto cadaver meum , my carkasse , which the remainders of vital heat have forsaken , laid out , carried away , severed from the living , hastning to putrefaction . but death makes yet a further progresse , this carcasse must be had out of sight , lodged in the bowels of the earth , and there dissolved into dust , his house must know him no more , job 7. 10. and yet even here when death hath carried a man to the end of his journey , and landed him in its own dominion , so far shall the deliverance extend . the damsel whom christ raised was mortua , though yet in the house amongst the living , mark 5. 35. the widows son gone a little further into the region of death , coffin'd up , laid on the biere , carried out from the house , a carcasse , luke 7. 14. lazarus in deaths den , inhabitator pulveris , as far as death could carry him , yet raised up , john 11. 38 , 44. so there is a gradation in the terminus à quo of this deliverance . there is likewise a gradation in the terminus ad quem , the condition unto which they are restored . 1. they shall live , and this is a favour though one stay in prison . 2. they shall rise , their life shal be to an exaltation ; the wicked shall live again , but it shall be to die again ; but these dead shall live and rise , their life shall be an advancement to them . 3. they shall awake , like a man out of sleep refreshed and comforted , psal. 17. 15. 4. they shall sing , as victors over the grave , never to return thither more . so we have here , 1. the sad condition of the church . 2. the great mercy and power of god to them in that condition . their sad condition in the former of these two gradations . 1. they are dead men , in a condition of death , their whole life a conflict with mortality . and though this be not a calamity peculiar to them , ( for death feedeth equally upon all ) and though there be a great alleviation in their being mortui tui , the lords dead men ; yet in some respects we finde the weight of mortality on the churches side . wicked men meet many times with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , live in pleasure , and then die in ease , spend their days in wealth and jollity , in vanity and folly , and go suddenly to the grave , die onely once and together , job 21. 13. whereas holy men have complain'd of dying daily , 1 cor. 15. 31. of being in deaths often , 2 cor. 11. 23. of being compassed about with death , psal. 18. 4. the wicked have no bands in their death , psal. 73. 4. they are at an agreement with it , have as it were hired it not to disquiet them , isa. 28. 15. they put it far from them , amos 6. 3. whereas good men have their souls often drawing nigh to the grave , psal. 88. 3. dead , then here they are , 1. quoad mortis praeludia , all the fore-runners and harbingers of death common to them with all others , sorrows , sicknesses , distresses , and infirmities of all sorts . 2. quoad vitae exitum , they end their days in the same manner as other men ; the wise man as the fool , eccles. 2. 16. psalm 49. 10. thus in common , good men and bad . but godly men 3. are dead quoad affectus , their affections and meditations are upon death . wicked men feed and fat their lusts , fetch out all the sweetness that sin hath in it . whereas holy men mortifie their earthly members , crucifie the flesh with affections and lusts , are ever dying to sin and the world , rom. 6. 11. 4. they are dead , quoad seculum , crucified to the world , gal. 6. 14. and therefore hated by it , john 15. 19. nothing to be looked for from it , but persecution and tribulation , john. 16. 33. as men have done to the green tree so they will to the dry , luk. 23. 31. suffering belongs to the essence and calling of christians , 1 pet. 2. 21. they are hereunto appointed , 1 thes. 3. 3. they are in his sense properly mortui tui , the lords dead men ; for worldlings are not sufferers by calling and profession as true christians are . they are not in trouble as other men , psalme 73. 5. job 21. 7 — 13. ii. from mortui tui , it proceeds to cadaver meum ; and such they are not onely by dissolution after death , but by condition before it ; used like a dead carcasse , exposed to contempt and dishonour , as the refuse and off-scouring of men , lam. 31. 45. 1 cor. 4. 13. troden under foot , isa. 63. 18. had in derision , jer. 20. 8. filled with contempt , psal. 123. 3. made as the ground and as the street for proud men to go over , isa. 51. 23. thus the righteous is an abomination to the wicked , they loath him as a man would do a dead carcasse , prov. 29. 27. iii. from dishonour they proceed to a kinde of despaire ; they are habitatores pulveris , they dwell in the dust , they are not onely dust by constitution , gen. 3. 19. and by dissolution , making the grave their house , and their bed in darknesse , job 17. 13. but further by estimation , they judge so of themselves , abhorring themselves , and putting their mouths in the dust , job 42. 6. lam. 3. 29. they are valued so by others , isa. 10. 6. as the mire of the streets . this is the sad condition of the church sometimes in this world under persecution and captivity , so they were in babylon as dead bones in a grave , ezek. 37. 11 , 12. by all which we learn what to look for in the world when we give our names to god. the usage not onely of strangers and enemies , but even of dead carcasses , to be buried in contempt and dishonour . the way to life lies through the countrey of death , as the way to canaan through a sea and a wilderness ; no scorns , no graves must deter us from a godly life , if ever we hope for a blessed resurrection . neither may we think it strange when we meet with troubles in the world which are but the preludes and prefaces unto death , nor when one evil is over , may we sing a requiem to our souls as if all were passed , but look for vicissitudes and successions of sorrow , for clouds after rain , till we are landed in the countrey of death . and since our tenure in this world is so obnoxious both to encumbrance and uncertainty , we should die to the world while we are in it , as those who are very shortly to be translated from it , and having no abiding station here , be careful to look after that city which hath foundations , and so to acquaint our selves before hand with death by meditation on it , and preparation for it , that it may not come as a messenger of wrath , but as an harbinger of glory , that in our death we may be mortui tui , the lords dead men , and prisoners of hope , the spirit of christ in us being the earnest and seed of a resurrection unto life . we have considered the sad condition of the church expressed by our prophet in that emphatical climax , dead men , a carcasse , inhabiters of the dust . let us next take a view of the mercy of god in her deliverance , a deliverance not onely commensurate to her troubles , but victorious over them , dead indeed , but she shall live ; a carcasse , but she shall arise ; asleep , but she shall awake ; in the dust , but she shall sing . so there is mercy fully answerable to the misery , no temptation without an issue , no calamity without an escape . 1. vivent mortui , or as others read it , vivant . true both . they do live , they shall live . they have life in death , and that life shall work them out of death . 1. they do live in death . wicked men are dead while they live , 1 tim. 5. 6. dead in law under the sentence of the curse , as adam was legally dead by guilt and obnoxiousness the same day that he did eat the forbidden fruit . dead in conscience under the pain of that sentence , and under the bondage of deserved and denounced wrath , heb. 2. 15. heb. 10. 27. dead in sin , under the power of lust , eph ▪ 2. 1. psal. 14. 3. their throats sepulchres full of rotten words , rom. 3. 13. their hearts sepulchres full of unclean affections , matth. 23. 27 , 28. their lives sepulchres full of dead works , heb. 6. 1. but mortui tui , the lords dead men live even in the kingdome and country of death . 1. they live in praeludiis mortis , in all the forerunners of death ; in the greatest calamities they bear up their hearts in the favour of god , which is better then life , psal. 63. 3. 2 cor. 6. 9. in these things , all these things ; we are conquerours , more then conquerours , rom. 8. 37. 2. they live in regno mortis , in the kingdome and country of death ; when death hath possession of them , they live still : you are dead , and your life is hid , col. 3. 3. the death of a christian is not the taking away of life , but the laying up of life ; as a parent takes the childs money , and keeps it for him : he that believeth shall live , though he die , john 11. 25. as abel being dead , yet speaketh , heb. 11. 4. yea , their very bodies , though dead to them , do live to god , for he is the god of the living , mat. 22. 32. therefore the jews call their burying places domus viventium . 1. they live in the promise and power of god , mat. 22. 29. 2. they live in the life of christ their head ; whether we wake or sleep we live together with him , 1 thes. 5. 10. as we are risen with him , and sit with him in heaven , col. 3. 1. eph. 2. 6. 3. they live in the seed of the spirit of holiness , whose temples they are , which is in them a pledge and seminal virtue of resurrection , rom. 8. 11. compared with 1 cor. 3. 16. 6. 19. in which respect the apostle compareth the bodies of the faithful unto seed , i cor. 15. 42. to note , that by the inhabitation and sanctification of the spirit , there is a vital virtue in the body to spring up and awake again . thus even in the state of death , we have vitam absconditam , col. 3. 3. hidden out of our sight and sense , as seed in the furrow , as a jewel in the cabinet , as an orphans estate in the hand of his guardian , hidden with christ the first fruits , and in god the author and fountain of life . thus vivunt , they do live . and further , vivent , they shall live ; for our life in christ is not a decaying , but a growing and abounding life , joh. 10. 10 therefore it will break forth into the similitude of christs glorious body , in whom it is hid , as the corn groweth into the likeness of that seed wherein it was originally and virtually contained , joh. 12. 24. col. 3. 4. phil. 3. 21. 1 joh. 3. 2 , 3. of natural life we cannot say , i live , and i shall live , for natural life runs into death , as jordan into the dead sea : but of christian life we may say , i live , and i shall live ; it is a life which runs into life , though through the way of death ; as the waters of the caspian sea are said through subterraneous passages to have communion with the great ocean . it comes from heaven , christ the fountain and center of it : and it goes back unto heaven : as a piece of earth falls to the whole earth , so every piece of heaven will find the way to its whole . 2. resurgent : with my dead body they shall arise , their life shall be given them for their advancement : wicked men shall live again , that they may dye again , and shall rise , ut lapsu graviore ruant , that they may be thrown deeper . pharoahs butler and baker came both out of prison , the one to his office , the other to dishonor , the one to be advanced , the other to be executed : so mortui tui , and mortui seculi , shall both come out of their graves , the one from a prison to a furnace , the other from a prison to a palace : in which respect believers only are called , children of the resurrection , luke 20. 36. it is a resurrection of life to the one , of condemnation to the other , joh. 5. 29. and therefore to distinguish them from the other , it is added : 3. expergiscimini . they shall awake as a man refreshed with sleep , which puts a great difference be●ween the deaths and resurrections of the godly and the wicked . 1. the death of the godly is but asleep : 1. in regard of the seeds of life abiding in them . a man in sleep ceaseth from the acts of sense , but the faculties he retaineth still : so an holy man , though he lose in death the acts of life , yet the seed and root he hath not lost , he lives to god still . 2. in regard of his weariness of the world , and fulness of dayes : a man wearied with labour lies down willingly to rest : abraham d●ed full of dayes , he was satiated , and desired no more , gen. 25. 8. the apostle had enough of the world , when he desired to depart , and to be with christ , phil. 1. 23. whereas a wicked man , how old soever , is not said to die full of years , or satisfied with life : he may be loaded , but not replenished ; he knows not whither he is going , and therefore he would fain stay in the world still . but it may be said , have not wicked men brought death upon themselves , as achitophel , saul , judas , and godly men been sometimes unwilling to die , as hezekiah ? isai. 38. 1 , 2. true both , yet neither the one out of the love of death , nor the other out of love of the world : wicked men are impatient of present anguish , and inconsiderate touching future terrours , and therefore rush upon the one to avoid the other : but godly men are weary of the body of sin , and believe the favour of god , and glory of christs presence , and that makes them desire to depart , and to be with him : nor did hezekiah decline death out of a servile fear , being able to plead unto god his uprightness , but out o● a desire to live to compleat the reformation of the church which he had begun , and that he might have a successor to derive the line of the royal seed unto . so then death to the godly is but a sleep , in regard of the rest it giveth them , rev. 14. 13. from sins , f●om sorrows , from labours , from enemies , from temptations , from fear , from evils to come ; and therefore job calls the grave his bed , job 17. 13. and so the prophet , they shall lye down in their beds , isa. 57. 2. 2. this awaking makes a great difference between the resurrection of the godly and the wicked : the one riseth refreshed , as sleep repaireth the decays of nature , so that a man riseth vigorous and recruited ; therefore the time of the resurrection is called the time of refreshing , and of restitution of all things , acts 3. 19 , 21. the other riseth affrighted , as a man awakened with a thunder-clap , or whose house is in a flame about him ; the one awakes to his work , the other to his judgement ; it is morning and everlasting day to the one , it is horrour and darkness to the other ; and therefore it is added : 4. cantate , when they awake they shall sing : as david when he awaked , calls on his lute and harp to awake with him , psal. 57. 8. in their graves , at bobylon , they hung their harps on the willows , no musick then , psal. 137. 3. but they go out of their graves , as israel out of the red sea , with victory and triumph over death and hell , and so shall sing the song of moses and the lamb. dust and ashes , in the scripture phrase , are ceremonies of mourning , job 2. 12. mic. 1. 10. but here they who inhabit the dust , are called upon to put off their prison garments ▪ and to shake themselves from their dust , isai. 52. 1 , 2. to awake unto singing and triumph ; when they awake they are satisfied , psalm 17. 15. thus we see the deliverance of the church , is fully as large as their distress . from all which we learn : 1. the true cause why death and the calamities leading thereunto , do still remain after christs victory over them ; to wit : 1 to exercise our faith and hope in gods promises , for the righteous hath hope in his death , prov. 14. 32. 2 to conform us unto christ , as well in the way to life , as in the end , 1 pet. 4. 13. 3 to wean us from the love of the world , which both useth us ill , and passeth away , 1 john 2. 15 , 17. john 15. 19. 4 to encrease our desires of glory , that we may with good jacob , wait for the salvation of the lord , gen. 49. 18. 5 to commend our love to christ , which makes us willing to be dissolved , that we may go to him , as a stone is contented to be broken in moving towards its center , phil. 1. 23. 6 to commend the power of righteousness , which is not afraid of the king of terrours , nor to go to christ , though there be a lion in the way , act. 21. 13. rom. 8. 35-37 . 7 to shew the sweetness and virtue of the death of christ , which makes a bed of a grave , an antidote of a serpent ; hath brought sweetness out of the strong , and meat out of the eater ; hath bound death with her own grave cloaths , and set a guard of angels over the bodies of the saints ; hath rolled away the heavy st●ne from the graves of his people , and made it a place of ease and refreshment ; hath made our graves like a garden , that our bodies like herbs might spring out again ; hath slain death as benaiah did the lion , in its own pit , and hath made it sick of the bodies of his people , and travel in pain like a woman with-child , till at last it be delivered of them . 2 we should by faith and hope in this doctrine comfort our selves against all other calamities , and incourage our selves against death it self , which is but a depositary , and shall be an accomptant unto god for every member of his church , though it hath swallowed them , as the whale did jonah , it shall cast them up again : though to the wicked it be a trap-door which lets them down to hell , and so keeps them in the midst of laughter sorrowful , in the midst of plenty and pleasures fearful , in the midst of hope doubtful , when they remember the dayes of darkness , for they be many , and the dayes of torment , for they be more : yet to believers it is a bed , a rest , a sleep a friend , when it shuts the door between us and the world , it opens a door between us and heaven : pardon of sin , and peace with god , makes us bold to play with the hole of the asp and with the cocatrice den , isai. 11. 8. we have thus far considered the church as dead , buried in the dust ; as quickned , raised , awakened , delighted in god : we are iii. to take a view of the causes of this deliverance , which are 1 dispositive , in regard of the subject . 2 efficient , in regard of the author . the dispositive causes qualifying the subject for this deliverance , are in the two pronowns , tui , and meum : thy dead men : my dead body . these mercies are not promised generally unto all dead men , but unto the lords dead men , whom he hath chosen and formed for himself , psalm 4. 3. isai. 43. 21. if he say thou art mine , neither water , nor fire , nor east , west , north , south , egypt , ethiopia , nor any other enemy shall keep us back from him , isai. 43. 1 , 2 , 6. 1. his we must be , if we will not be lost in death . 1 his by consanguinity ; for christ having taken upon him the nature of adam , and the seed of abraham , and so vouchsafing to call believers brethren , heb. 2. 11. by that means god is become our father , john 20. 17. and therefore in the deluge of desolation , he will bring us into his ark , as rahab , when she was delivered her self , called together her kindred to share therein with her , josh. 6. 23. 2 his by purchase ; there was a dear and precious price paid for us , we were bought with no less a price then the blood of god , act. 20. 28. and therefore he will vindicate his claim and title unto us ; no man will lose what he hath paid for , if he be able to rescue and recover it out of the hands of unjust possessors : christ having bought us , death shall not with-hold us from him , the redeemed of the lord shall return , isai. 51. 11. 3 his by covenant ; thy maker is thy husband , isai. 54. 5. and being married to her , he will make her return , jer. 3. 14. any loving husband would fetch back his wife from the dead , if he were able to do it . 4 his by dedication , inhabitation , consecration , as a temple , 1 cor. 6. 19. if death destroy his temple , he will raise it up again , john 2. 19. the spirit that dwelleth in us , will quicken our mortal bodies , rom. 8. 11. 2 his dead men we must be ; we must dye to sin , because he died for it ; we must kill that which killed christ ; we must be dead unto sin , if we will live unto god , rom. 6. 11. his dead men , his perseverantly until death , rev. 2. 10. his patiently , even unto death , heb. 10. 36. nothing must separate us from his love . his ultimately , whether we live , we must live to the lord , or whether we die , we must die unto the lord , rom. 14. 8. that he may be glorified in our mortal bodies by life , or by death , phil. 1. 20. and being thus his dead men : 1 we are sure death comes not but with a commission from him , his providence sendeth it , his power restraineth it , his love and wisdome guideth and ordereth it to our good ; it is his officer , it shall touch us no further then he gives it authority , john 19. 11. he hath muzled and chained it ; he saith to death , as to satan concerning job , he is in thine hand , but touch not his soul , meddle not with his conscience , or with his peace ; and for his body , thou shalt but keep it , thou shalt not destroy it , thou shalt be accomptable for every piece of it again . 2. being his dead men , he hath alwayes an eye of compassion upon us , our sorrows and sufferings he esteems his own , isai. 63. 9. col. 1. 24. act. 9. 4. and if they be his , he will certainly save us from them , and conquer them as well in us , as in himself , for unto him belong the issues from death , psalm 68 20. 3 as ever therefore we look for blessedness in death , or deliverance from it , we must labour both living and dying , to be the lords , that he may own us when the world hath cast us out , that we may be precious in his sight , when we are loathsome to the world ; jewels to him , when dung to men , that our graves may not only have worms in them to consume us , but angels to guard us . if we die in our sins , and be satans dead men , we shall never rise with comfort , rottenness will feed not on our bodies only , but on our names , we shall have worms in our consciences , as well as in our carcasses : but when we can say , lord , i am thine , thou art mine , we may thence infer , we shall not dye , hab. 1. 12. we have a life which death cannot reach , col. 3. 3. this therefore must be our special care , to be mortui tui , to dye to the lord , to fall asleep in christ , 1 cor. 15. 18. that when he comes we may be found in him , and so may be ever with him , 1 thes. 4. 17. this is the first qualification of the subject for deliverance , to be mortui tui , the lords dead men . 2. the next is , that it is cadaver meum : 1 mine , as the words of christ , being my body , they shall surely rise : 2 mine , as the words of the church ; every member of my dead body shall rise in the unity of the whole . 1 then my dead body being members of an head that lives for ever , and hath the keys of hell and the grave , shall certainly rise : his life is the foundation of ours , because i live , ye shall live also john 14. 19. if death had held him , it would much more have held us : but because in him the mercies of david are sure , therefore his resurrection is an assurance of ours , act. 13. 34. christ will not be incompleat , and the church is his fulness , eph. 1. 23. the feet under water are safe , when the head is above it : christ is said to be the first that rose from the dead , act. 26. 23. the first begotten , the first born from the dead , rev. 1. 5. col. 1. 18. for though some were raised before him , yet not without him , but by the fellowship of his resurrection : as though light rise before the sun , yet it doth not rise but from the sun. the mace goes before the magistrate , but it doth so only in attendance upon him : he the only conquerour of death ; and as the first fruits did sanctifie the whole mass , rom. 11. 16. so christ by his resurrection did consecrate all such as dye in the lord , to be a kind of first fruits , and first born , jam. 1. 18. heb. 12. 23. and therefore it is said , that they shall rise first , 1 thes. 4. 16. his resurrection is unto all his members 1 arrha , a pledge and earnest of theirs ; he having paid our debt , death cannot detain us in prison for it : his resurrection hath justified us against the claim of death , and will glorifie us against the power of death : what he did purchase by the merit of his death , is made applicable to us by the power of his resurrection , rom. 8. 34. 2 exemplar ; his the pattern of ours : he taken not only from prison , but from judgement , death had no more to do with him , isal. 53. 8. rom. 6. 9. in like manner we shall rise victors over death , never any more to be subject unto it : this the apostle calleth the image of the heavenly adam , 1 cor. 15. 49. phil. 3. 21. 3 primitiae : the beginning of the future resurrection ; for he rose not barely in a personal , but in a publick capacity , though it were a damnable heresie of hymeneus , that the resurrection was past , 2 tim. 2. 18. yet it is a truth to say , that it is begun . he first , then we at his coming , 1 cor. 15. 23. by what is past in the head , we are assured of what is expected in his members . 2 all the particular members of the church shall rise in the unity of one body , as mystically joyned unto one head , and as one family , eph. 3. 15. and all one in christ , gal. 3. 28. not barely the persons singly considered , but as a church and body shall rise . 1 then be careful to be found in christ at his coming ; for though all men shall rise , yet with a great difference . the wicked potestate judicis , as malefactors are brought out of prison to the judge to be condemned . the godly virtute capitis , the life of christ shall be manifested in their bodies , 2 cor. 4. 10. 2 a christian must not onely believe , thy dead men shall live , but furth 1 my dead body shall arise too . herein is the life of faith in bringing down general promises to our own particular cases , interests and comforts , 2 cor. 4. 13 , 14. joh. 20. 28. gal. 2. 20. 3 since we shall all rise as one , we should all live as one . as we have all one head , one spirit , one faith , one hope , one inheritance , one common salvation , so we should have one heart , and one soul , act. 4. 32. love as brethren , have the same care as fellow members one of another , weep with them that weep , rejoyce with them that rejoyce , that our life of faith on earth may in some measure expresse our life of vision in heaven , and since we shall agree there , not to fall our in our way thither , eph. 4 1. 6. phil. 2. 1 , 2 , 3. col. 3. 12 , 13. and thus much of the dispositive cause , qualifying the subject of this deliverance . 2 the efficient follows . the word and command of god , being like dew to the tender herbs , to revive them when they seem dead . whence we observe , 1 the facility of the last resurrection in regard of god , to whom miracles are as easie as natural operations , a miracle being nothing but a new creation . it is as impossible to us to cause raine as to raise a dead body . he therefore who we see doth cause the one , we may believe on his word that he will the other . we finde raine and dew used as arguments to prove the omnipotency and greatnesse of god , psal. 147. 5 , 8. job 5. 9 , 10. ler. 14. 22. zach. 10. 1. and this teacheth us a very useful point , to observe the wisdome and power of god in the ordinances of heaven and course of nature , and from thence to argue for the setling of our faith in such things as exceed the course of nature ; for there is no lesse omnipotency required to govern natural causes , then to work those that are supernatural . he therfore that keepeth his law , and sheweth his power in the one , will do so in the other too . the lord strengthneth our faith by the consideration of natural things , the bow in the clouds , gen. 9. 12. isa. 54. 9. the stability of the mountains , isa. 54. 10. the multitude of starres , gen. 15. 5. the highth of the heavens , psal. 103 11. the beauty of the lilies , mat. 6. 28 , 30. the ordinances of the moon and stars , ler. 31. 35 , 36. the covenant of day and night , ler. 33. 20 , 21. thus the lord teacheth us to make use of the rudiments of nature to confirme our faith in him . i go quietly to bed and am not frighted with the horror of the night . i know the day will return , it is gods covenant . i put my seed into the ground in the winter , i know it will grow into an harvest , the sun will return , it is gods covenant . and why should i not trust him , as well in his covenant of grace as of nature ? why should i not believe that that power which quickens dead corn , can quicken dead men , and can provide as well for my salvation as for my nature ? the truth is , all unbelief doth secretly question the power of god. things past and present all can believe , because they are seen . but things promised , when they pose reason , and transcend the course of natural causes , and the contrivances and projections which we can forecast , we many times stagger and falter about . israel confessed what god had done , and that omnipotently , he smote the rock and the waters gushed out , and yet in the same breath they question his power , can he furnish a table in the wildernesse ? can he give bread also and provide flesh for his people ? psalm 78. 19 , 20 , 22. moses himself stagger'd , when the lord made a promise which seemed to exceed the power of ordinary causes , numb . 11. 21 , 22. and therefore when god will confirm the faith of his servants , he draweth them off from viewing the greatnesse and strangeness of the promises in themselves , to the consideration of his power . is any thing too hard for the lord ? gen. 18. 14. i am the lord , the god of all flesh , is there any thing too hard for me ? jer. 32. 27. if it be marvellous in the eyes of the remnant of this people in these dayes , should it also be marvellous in mine eyes , saith the lord of hosts ? zach. 8. 6. and therefore in all cases of difficulty , when sense and reason , flesh and blood , dictate nothing but despaire , we should by faith look up to the truth of god promising , and to the power and name of god giving being to his promis●s , whose ways are higher then our wayes , and his thoughts then our thoughts , isa. 55. 8. 9. so did jehoshaphat , 2 chron. 20. 12. so david , i sam. 30. 6. so the prophet , ezek. 37. 3. so abraham , rom. 4. 19 , 20 , 21. so peter , luke 5. 5. so we should all do when we walk in darkness and have no light , still trust in the name of the lord , and stay upon our god , isa. 50. 10. 2 we hence learn the original of the resurrection , it is an heavenly work , as dew which comes from heaven to revive the grass . the lord resolves the lineage and genealogie of corn into heaven , hos. 2. 21. takes it to himself to be the father of the dew , job 38. 28. it comes from him whose body did shed drops of heavenly dew in the garden , and by them did slay death , and revive he herbs of the grave . we must labour therefore by an heavenly conversation to have our bodies temples of the holy spirit , that this heavenly vertue , when it hath drawn us out of our graves , may then carry us to heaven ; for as that which is earthly , when it is out of its place , never leaves descending till it goes to earth : so that which is heavenly , will never cease rising till it get to heaven . earthly vapors may be drawn up , but they fall again in rain and winde . wicked men , though raised , will fall again . any thing of heaven will go to heaven , any thing of christ will go to christ. concerning this dear and worthy lay , though my custom be to be very sparing in funeral elogies , yet many things were in her so remarkable , that the mentioning of them cannot but tend to the edification of others . i shall not mention her meere exterrals . the worth , credit and dignity of her family . the gentlenesse and sweetnesse of her disposition , and all amiable accomplishments which rendred her lovely to those that knew her ; nor set forth the proportion between her and the present text. i shall onely name such things as commended her to god as well as to men . she looked after heaven very young : would frequently blesse god for the religious education which she had under her parents . she was even then assaulted with temptations unto atheisme , and to think that there was no god. but took the best course to repell and resist them , that the most experienced christian could have directed her unto . immediately betaking her self by prayer unto that god whom she was tempted to deny . she was a woman mighty in the scriptures , read them over once a year , and searched after the sense of difficult places out of the several annotations before her . she was as it were a concordance directing usually to the book and chapter where any place of scripture mentioned in discourse , was to be found . she was constant in reading substantial authours , of dogmatical and practical divinity , and by that means grew greatly acquainted with the whole body of wholsome doctrine . she was unweariedly constant in the performance of private duties , in so much that it is verily believed by him , who had best reason to know it , that for twelve years together she never intermitted her morning and evening addresses unto the throne of grace . when she was suddenly surprized with the pangs of this last child , she ran into her closet to be first delivered of her prayer , and to poure out her soul to god , before she was delivered of her child . she had a singular delight in the publick ordinances , and was a most constant frequenter of them , with very serious and devout attention , calling her memory to an account when she came home , and if any particular slipt from her forgotten , she would enquire of her husband in bed to recover it for her . she left behind her in her closet a paper book , wherein with her own hand she had collected divers general directions for an holy spending of the day , with several particular meanes for the faithful observance of those general rules . she highly honoured holinesse in the poorest and meanest persons , and would frequently with some decent and modest excuse get off from unprofitable & impertinent discourse , that she might have her fill of more edifying conference with such , in whom she had learned of david , to place her delight . for divers months before her death she was wonderfully improved heavenward , as those about her observed , not regarding the world , nor letting any vain word drop from her ; and her countenance many times after her coming out of her closet , seemed to have strange impressions of her conversing with god shining in it , as some conversant with her have professed to observe . she was greatly adorned with meeknesse , modesty and humility , which are graces in the sight of god of great price . when one wish'd her ioy with the honour lately come to her , she answered , that there was a greater honour which she looked after , which would bring with it more solid joy . she alwayes expressed much honour and reverence to her parents , in all comely and dutiful comportment towards them , which much endeared them unto her . full of conjugal affection to her dear husband revoking with an ingenuous retraction any word which might fall from her , which she judged lesse becoming that honour and reverence which she did bear to him . when he was ingaged upon publick concernments , and more particularly when he cross'd the seas to wait on his sacred majesty , she daily put up such ardent and heavenly petitions unto god for him , as caused those about her to conclude it impossible that the husband of so many prayers and teares should meet with any miscarriage . wonderful watchful over his bodily health ; and spying out distempers in him before he discovered them himself . earnestly desiring what is now come to passe , that he might survive her , that she might never know the wound of a deceased husband . she had a more then ordinary care in the education of her children , holding them close to the reading , and committing to memory both scripture and catechisme , wherein by her diligence they made a very strange progress , a pregnant instance whereof to speak nothing of her children yet living , was her eldest son , who went to heaven in his childhood , about the age of five or six years , of whose wonderful proficiency in the knowledge of god , an exact account is given by a grave and godly divine in the printed sermon , which he preached at his funeral . she was very affable and kind to her servants , specially encouraging them unto holy duties , who have professed themselves very much benefited in their spiritual concernments by the discourses which she hath had with them . she was very charitable and ready to do good to poor distressed persons , specially those of the houshold of faith , visiting , edifying , and comforting them , and with her liberality relieving their necessities , acknowledging gods free and rich mercy in allowing her a plentiful portion of outward blessings , and that she was not in the low condition of those whom her charity relieved : in her sicknesse and extremities of travel and other pains , she earnestly pleaded gods promises of healing , of easing , of refreshing those that were weak and heavy laden , acknowledging her self so to be , not in body onely , but in soul too , and was full of holy and servent ejaculations . yea , when the disease affected her head , and disturbed her expressions , yet even then her speeches had still a tincture of holinesse , and savour'd of that spirit wherewith her heart was seasoned . she advised those about her to set about the great and one necessary work of their souls while they were in health , assuring them that in sicknesse all the strength they had would be taken up about that . she desired her husband to read to her in her sicknesse mistris moores evidences for salvation , set forth in a sermon preached by a reverend divine at her funeral , meditating with much satisfaction upon them . and when some cloud overcast her soul , she desired her husband to pray with her , and seconded him with much enlargement of heart , and blessed god for the recovery of light again . thus lived and died this excellent lady , a worthy patterne for the great ones of her sex to imitate . such works will follow them into another world , where none of the vanities of this , no pleasures , no pomp , no luxury , no bravery , no balls , no enterludes , no amorous or complemental discourses , or other like impertinencies of the world will have any admittance . the more seriously you walk with god , and plie the concernments of your immortal souls , living as those that resolve to be saved , the greater will be your treasure of comfort in your death , and of glory in another life ; whereas all your other delights and experiments for content will expire , and give up the ghost in solomons vanity and vexation of spirit . the lord make us all wise unto salvation . finis . notes, typically marginal, from the original text notes for div a57133-e280 irenaeus lib. 5. cap. 15. 30. tertul. de resurrect . c. 32. hieron . & cyril in loc . aug. de civ . dei lib. 20. cap. 21. calvin institut . l. 2. c. 10. sect . 21. l. 3. c. 25. sect . 4. calvin . sasbout . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . rev. 11. 3. 12. 6. gen. 12. 13. gen. 20. 2. isa. 8. 13. psal. 119. 51. jer. 20. 8. the misery of a deserted people opened in a sermon preached at pauls before the lord major, aldermen, and common-councel, decemb. 2, 1659, being a day of solemn humiliation by them appointed / by edward reynolds ... reynolds, edward, 1599-1676. this text is an enriched version of the tcp digital transcription a57148 of text r15341 in the english short title catalog (wing r1268). 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. 66 kb of xml-encoded text transcribed from 26 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a57148 wing r1268 estc r15341 13029381 ocm 13029381 96724 this 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(eebo-tcp ; phase 1, no. a57148) transcribed from: (early english books online ; image set 96724) images scanned from microfilm: (early english books, 1641-1700 ; 399:5) the misery of a deserted people opened in a sermon preached at pauls before the lord major, aldermen, and common-councel, decemb. 2, 1659, being a day of solemn humiliation by them appointed / by edward reynolds ... reynolds, edward, 1599-1676. 43 p. printed by tho. ratcliffe for george thomason ..., london : 1659. reproduction of original in union theological seminary library, new york. eng church of england -sermons. bible. -o.t. -hosea ix, 12 -sermons. sermons, english -17th century. a57148 r15341 (wing r1268). civilwar no the misery of a deserted people. opened in a sermon preached at pauls before the lord major, aldermen, and common-councel, decemb. 2. 1659. reynolds, edward 1659 12303 37 10 0 0 0 0 38 d the rate of 38 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2003-12 tcp assigned for keying and markup 2003-12 aptara keyed and coded from proquest page images 2005-02 john latta sampled and proofread 2005-02 john latta text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion the misery of a deserted people . opened in a sermon preached at pauls before the lord major , aldermen , and common-councel , decemb. 2. 1659. being a day of solemn humiliation by them appointed . by edward reynolds , d. d. london , printed by tho. ratcliffe , for george thomason , at the signe of the rose and crown in st. pauls church-yard , 1659. to the right honourable thomas aleyn lord major of the city of london , the court of aldermen and common-counsel . right honourable , when i was by you called to bear a part in that seasonable and necessary service of your late solemn humilition , i considered the sad condition whereunto these nations were reduced , the many and great provocations which we have been guilty of , the miserable commotions and earthquakes , which have not onely shaken , but even dissolved our foundations , and made them all out of course . i seriously looked back on the dark and gloomy providences of god amongst us , the untimely death of princes , the dimidiating and dissolving of parliaments , the frequent expirations and vicissitudes of governments , the horrid apostasie , atheisme , scepticisme , indifferency , prodigies of phrenetick and pernicious opinions , whereby multitudes have played the wantons with as glorious a light of orthodox religion , as any nation under heaven enjoyed ; the defaming of ministry , decrying of ordinances , incroaching of many romish doctrines under a disguize , and other like distempers , whereby we are become an hissing and astonishment to the nations round about us . in a word , it seemed unto me , that the scene of the ten tribes was translated into these nations , and that we were making hast to be a jezreel , a lo-ruhamah , and a lo-ammi , as they once did . and therefore , though my habitual disposition usually lead me to arguments , which have more of mildnesse and gentlenesse in them , as remembring the counsel of the apostle , to instruct in meeknesse those that oppose themselves : yet i thought it a duty , little lesse then absolutely necessary , in such a day of trouble and rebuke , to set the trumpet unto my mouth , and to represent unto you , the doleful condition of a deserted people , and withall the sad misgiving feares ( whereunto the symptomes of these sick and sinfull nations did lead me ) least the lord were now departing from such a people , who after an hundred years possession of the gospel , did still so wantonly abuse it , and walk so unworthy of it . yet if any man shall say unto me , that it shall not be so , that the lord will still own us , and continue his presence with us : i shall answer as once the prophet jeremy did , amen , the lord do so , the lord forbid that i should desire the wofull day , or with jonah be displeased with the patience and goodness of god . farre may this sermon be from a prophecy or prediction , let it be onely an instruction , and a warning unto us . but certainly the maturity of our sinnes , and the face of our distempers do so farre threaten us , as that we ought thereby to be awakened to cry mightily unto god , and to hold him fast , least he be weary of repenting , and after so many despised mercies , take at last the plumb line into his hand , and refuse againe to pass by us any more . if hereunto this weak service of mine may be any way useful either to city or countrey , to magistrates , ministers , or people , i shall have abundant cause to blesse the lord , to whose gracious presence and protection , in these dangerous times , i desire in my daily prayers to commend these three nations , and this great city , and so to be your most humble and faithful servant in the work of the lord , edw. reynolds . from my study , decemb. 10. 1659. hos. 9. 12. yea , woe also to them when i depart from them . we finde in the law of moses that in several cases the priests of the lord were to sound the trumpets unto the people to summon and awaken them unto the special duties which god called for , numb. 10. 1 — 10. and in like manner the lord commandeth his prophets to lift up their voice like a trumpet , and to set the trumpet unto their mouth , isa. 58. 1. hos. 8. 1. one end of blowing the trumpet was to give warning to the people of any approaching danger , that they might timely prevent and escape it . joel 2. 1. blow ye the trumpet in zion , and sound an alarme in mine holy mountaine : let all the inhabitants of the land tremble : for the day of the lord cometh , for it is nigh at hand . this is one special duty of the spiritual watchmen , jerem. 6. 17. i set watchmen over you , saying , hearken to the sound of the trumpet . sonne of man , saith the lord to the prophet , i have set thee a watchman to the house of israel , therefore thou shalt heare the word at my mouth , and warn them from me . see ezek. 33. 2 — 9. as elisha gave the king of israel warning of the king of syriahs counsels against him , 2 reg. 6. 9. this charge jehoshaphat gave unto the priests and levites , that they should warne the people not to transgresse , least wrath come upon them and their brethren , 2 chron. 19. 10. when ruine was hanging over nineveh , jonah is commanded to cry against it , jonah 1. 2. crying sinnes call for crying preachers ; and when he slept in that terrible tempest which was upon the ship , the master of the ship awakened him , what ailest thou o sleeper ? arise and call upon thy god , jon. 1. 6. we have had amongst us the confused noise of the battel of the warrier , and garments rolled in blood , the noise of the ratling of the wheeles , and of the prancing of the horses , and of the jumping of the chariots , of the bright sword , and the glittering speare . and this should have awakened us to returne , and to seek the lord . for certainly it is through the lords wrath , that the people of a land are as the fuel of fire , no man sparing his brother . but his anger is not turned away , his hand is stretched out still . and if our eares were well awakened , i feare we should heare a more dreadful noise then that of the warriar , the noise of the wings of the living creatures , ezek. 1. 24. the glory of the lord in his church threatning to depart from us , as he did from his people judah , ezek. 9. 3. 10. 18 , 19. 11. 22 , 23. i have therefore made choise of these words of this trumpetsounding prophet hosea , that we may be awakened to cry mightily unto god , and to hold him fast , and not let him go , to repent and do our first works , least he come quickly and remove our candlestick out of his place , as he threatned to do unto the church of ephesus , rev. 2. 4 , 5. in this chapter we have an enumeration of several sins of that people , and several judgements denounced against the same . the sinnes are , 1. idolatry , going from god , ascribing their plenty to their superstition , ver. 1. 10 , 15. 2. emertaining and believing false prophets , ver. 7 , 8. 3. profundity of desperate wickedness , as that of gibeah , judg. 19. v. 9. 4. carnal confidence and security , v. 1 , 13. 5. wickednesse of prophets who should teach others , v. 7 , 8. of princes who should punish others , v. 15. and of the people , ver. 17. and all these sinnes aggravated by gods ancient love unto them , v. 10. the punishments denounced , v. 9. and now presently impending , v. 7. 1. scarcity of corne and wine , which they promised themselves by their idolatry , v. 1 , 2. 2. expulsion from the lords land , into the land of enemies and idols , which they loved more then the lord , v. 3. 3. eating polluted and interdicted meats , as they had polluted the land , v. 3. 4. ceasing of sacrifices , and impurity of them , displeasing to god as the bread of mourners , which was not to come into gods house , v. 4. 5. no celebrity or solemne festivals , v. 5. 6. horrid vastation , flight , death burial in egypt &c. v. 6. as chap. 10. 8. isa. 34. 11 — 15. 7. slaying of children from the conception to the birth , from the birth to youth , educated for murtherers , v. 11 , 12 , 13 , 14 , 16. 8. gods departure from them , hating them loving them no more ; driving them from his house and presence , casting them away , verse 12 , 15 , 17. with all which there is a double prolepsis or prevention of an objection . 1. they were at this time joyous , and in great prosperity under jeroboam who flourished more then any of the kings of israel . this vaine security he removeth by assuring them that the dayes of visitation and recompence were come , ver. 1 , 7. 2. they were strong like tyrus , and their place was secured by the impregnablenesse of it . but this should not prevent the judgement , the murtherer should finde out their children , the beloved fruit of their womb , v. 1. 3 , 16. the words of the text containe the sorest of all these judgements . god may love and adopt a people , own them for his , vouchsafe his presence to them , be a sanctuary for them , in a wildernesse , in babylon , when he feeds them with bread of affliction and water of affliction , deut. 8. 15 , 16. exod. 33. 14. ezek. 11. 16. isa. 30. 20 , 21. but this is the uttermost misery which a people can be exposed unto , to have the lord hate them , love them no more , drive and cast them out , and depart from them ; a comprehensive judgement , a doleful epiphonema , though they have famine and banishment , and desolation , no sacrifices , no festivals , no children , yet the woe never comes till god cast them away , and depart from them , yea , woe also to them when i depart from them ; or when i remove my glory or divine majesty from them by the which i have dwelt amongst them , or been neere unto them . so the chaldee reads it . the seventy and theosion render it , my flesh is from them ; which the greek expositors understand as a mitigation of the woe , though their own children should be cut off , yet he would be borne in the flesh of them ; and petrus galatinus chargeth the jews with a false punctation of this word besuri for besari , out of an hatred of the great mystery of the incarnation . but learned interpreters do generally reject this version , and render it vae etiam ipsis in recedendo me ab eis , or cum recessero ab eis ; which the sense of the context evidently requires , by comparing it with , v. 15 , 17. for though the middle letter be shin for samech , yet that mutation is very frequent , for letters of the same sound and organ to be put one for another ; as learned men have observed . the words then are a prediction and denunciation of gods departure from his people for their sins . wherein are visible these two parts . 1. the judgement threatned , gods departure from them . 2. the misery consequent thereupon . ye woe also unto them when i depart from them . it is a miserable thing for mens children to flee away and depart from them , or after they are brought up to be preserved for the murtherer : but if god continue his presence , all other comforts are comprized in that . job could blesse god when all was gone , because the lord had not forsaken him , job 1. 21. and the apostle , all men forsook me , but the lord stood with me , and strengthned me , 2 tim. 4. 16 , 17. but when corne and wine , sacrifices and oblations , countrey and dwelling places , tabernacles and delights , children and the beloved fruit of the womb , the glory of that people , are all gone , then for god to go after them , and depart too , and to withdraw his majesty and presence from them , to hate them , to love them no more , to cast them out of his sight , this is a cumulated woe , etiam vae , a woe that doth consummate all the other woes , that leaveth no room for another , or a greater , ye also woe unto them , when i depart from them . here then that we may rightly understand both what it is for god to depart from a people , and how great a woe and judgement it is , it will be necessary to enquire what it is for god to be present with a people , and how great a mercy that is ; for contraries do notably open and illustrate one another . there is a twofold presence of god , the one general by the immensity of his nature as he filleth all places , psal. 139. 7 — 12. the other special , gracious , comfortable as he is in his church . this presence of his hath been various , according to the different ages and states of the church . 1. typical in shadows and representations . the ark an embleme of gods presence , who is said to dwell between the cherubims , psalme 80. 1. there he promised to meet with them , exod. 29. 43 , 45. it is called his dwelling place , psalme 76. 2. his place , his presence , 1 chron. 16. 27. 2. energetical , in powerful and mighty operations , the bush burning and not consuming , the opening of the red sea , the thunders and lightnings on sinai , the mighty works between egypt and canaan were all evidences of gods presence with israel , psalme 68. 7 , 8. 3. bodily , manifested in the flesh by the incarnation of the sonne who was the image of the invisible god , col. 1. 15. 1 tim. 3. 16. 4. spiritual , by sending forth the holy spirit after the ascension of christ , as another comforter upon the church , john 14. 18 , 19. and thus he is present with his church by spiritual ordinances , and by spiritual operations . 1. by spiritual ordinances , in which god is said to be , 1 cor. 14. 25. and christ to preach , eph. 2. 17. and to be evidently set forth , gal. 3. 1. to be with his messengers to the end of the world , mat. 28. 20. 2. by spiritual operations , which are of three sorts , viz. works of providence . grace . comfort . 1. in works of providence , by his power , authority and wisedome , ordering and reducing all the contingencies , commotions , and events of the world to the good of his church , and subversion of the kingdome of darknesse , isa. 59. 19. zach. 4. 6. 2. in works of grace , whereby christ dwells in believers , illightning their mindes , bending their wills , subduing their lusts , erecting a tribunal and judgement seat in their hearts , giving accesse unto , and communion with the father and the son , gal. 2. 20. ephes. 3. 17. for the work of the spirit is to bring god and christ unto the soul as his temple , wherein be delighteth to dwell , isa. 57. 15. 3. in works of peace and comfort , in which respect he is called the comforter , john 14. 16. 16. 7. and the reports which he makes of god and christs to the soul , are called the comforts of the holy ghost , act. 9. 31. now the spirit doth bring the consolations of god to the soul of a beleever , as a witness , a seale , an earnest , a seed . 1. as a witnesse , he testifieth our adoption , and the truth of the promises , causing the heart to acknowledge gods fidelity in them , rom. 8. 16. 1 joh. 5. 6 , 8. 2. as a seale , he ratifies our title and gods grant to those promises so attested , eph. 4. 30. god by his spirit sealeth and marketh his own children for himself , isa. 43. 21. ezek. 9. 4. and so secureth their hearts that he is theirs , 1. joh. 4. 13. 3. as an earnest and pledge of those glorious things the truth whereof he witnesseth , and the property whereunto he sealeth to believers , giving livery and seizen , and in part possession per primitias gloriae unto them , rom. 8. 23. eph. 1. 14. 4. as a seed of god , or vital root of grace and comfort , when through corruption grace may be abated , or comfort overclouded , psal. 97. 11. 1. john 2. 9. in these things standeth the presence of god in his church . the greatnesse of this mercy to have the lord thus graciously present with a people is more then the tongue of a man or angel is able to expresse . these are some few of those unspeakable benefits which usually come along with it . 1. manifestation of himself , and of the secrets of his love and counsel to the church , john 14 21. he shews unto a soul the salvation of god , psal. 50. 23. comes and sups with it , rev. 3. 20. brings it into the banquetting house , cant. 2. 4. unto a feast of fatted things . the ordinances make the church an eden , a paradise , no tree of life , nor meanes of salvation out of that garden . 2. cohabitation and gracious converse with the soules of men , having his abode in them , john 14. 23. it is a rich mercy , as galeacius said , to have but one hours communion with god ; but when he dwells in his church , as in setled place , 1 reg. 8. 13. psal. 68. 16. and makes a soul or people his temple , this is truly the glory of such a soul or people , 1 sam. 4. 21. 3. protection and defence , if god be with us , who can be against us ? if he be in the midst of us we shall not be moved , psal. 46. 5. the lord will cover his people all the day long , the beloved of the lord shall dwell by him in safety , deut. 33. 12. 4. intimate delight and dearnesse ; where the lord dwells he delights . he taketh pleasure in those that feare him , his desire is towards them , psal. 147. 11. prov. 11. 20. cant. 7. 10. 5. supplies of grace , strength , ability , and assistance unto duties ; christ comes not to nakes walls , he beautifies the place of his abode , and makes it glorious , psalme 149. 4. isa. 11. 10. and makes us strong in the power of his might , eph. 6. 10. 6. victory , he comes to the soul as joshua to canaan to dispossess the ancient inhabitants , zac. 14. 21. ezek. 28. 24. we have briefly considering the glory and honour of a people , who have god thus with them as their god , owning them , comforting , blessing , defending , encamping about them ; for it is nearnesse unto god , and the enjoyment of righteous lawes and holy ordinances , which makes a nation great and honourable , deut. 4. 7 , 8. isa. 43 , 4 , 5. let us now proceed to consider what it is for god to depart from a people , and how great a woe it bringeth along with it . 1. we must remember , that the catholick and universal church is indeficient , though not in its own nature ( for by the same reason that any particular church may fail , all may ) yet in regard of the promises which are made unto it , that the gates of hell shall not prevaile against it , matth. 16. 18. that christ will be with it to the end of the world , mat. 28. 20. of the kingdome of christ there shall be no end , luke 1. 33. christ will alwayes have a people on the earth to serve him . his throne shall be as the sunne , and as a faithful witnesse in heaven , psalme 89. 36 , 37. these are promises made to the universal church , and to all who should throughout the world believe in christ , as chrysostome , austine , prosper , and others have expounded them . 2. we say that particular churches are defectible , they may fall from god , and god may depart from them . he hath not to any particular church or nation made an absolute promise of abiding with them for ever . no church ever did challenge this priviledg but the romane church , which yet the apostle warneth to take heed , least god spare not them , as he spared not the natural branches , but brake them off , rom. 11. 20 , 21. this truth we finde verified in the examples of the ten tribes , who were at last lo-ammi , quite unchurched and cast off by god , hos. 1. 9. and of the jewish church , the natural branches , from whom the kingdome of god hath been taken , and wrath come upon them to the uttermost , matth. 21. 43. 1 thes. 2. 16. according as god threatned if they forsook him , he would forsake them , 2 chron. 15. 2. and in those famous churches of asia , from whom the candlestick is removed , and they swallowed up in the deluge of mahumetanisme . 3. for opening this sore judgement of gods departing from a people we may observe , that the scripture setteth forth desertion unto us three manner of wayes . in a way of propitiation . in a way of probation ; and in a way of punishment . 1. in a way of propitiation . so god the father forsook christ in his agony and passion , when his soule was made an offering for sinne , not because he ceased to love him , or to delight in him there was no solution of union , nor substraction of love or favour , but a with-drawing and hiding of vision and comfort , whereby christ was to make an attonement for us , by bearing for us the weight and sense of divine wrath , mat. 27. 46. isa. 53. 4 , 5. 2. in a way of probation , when the lord in some particular case departs from a man to try him , and discover his own weaknesse unto him ; for if god never so little turne away his face and supportance from us , and suspend the operations of his spirit upon us , we quickly finde by sad experience that of our selves we have no sufficiency to think or do any thing that is good , 2 cor. 3. 5. thus the lord left hezekiah in that one particular of the babylonian ambassadors , that he might have tryal of his weaknesse , and learne to ascribe all his other standing to the grace of god , 2 chr. 32. 31. psal. 30. 7. 3. in a way of punishment . when the presence of god having been undervalued , and his spirit grieved , and his grace turned into wantonnesse , he doth in anger depart from those who put such affronts and indignities upon him , and thus god forsakes us when we forsake him , 2 chron. 15. 2. and when we behave our selves ill in our doings , he will hide his face from us , micah 3. 4. it is an hiding wrath , isa. 57. 17. 59. 2. 64. 7. for the lord threatneth darknesse to darknesse to those that walk not in the light when they have it , john 12. 35. this penal desertion is either personal , or publick . personal is when the lord having endured with much long-suffering , the provocations of evil men , and finding his grace still abused doth at last depart from them as he did from saul , 1 sam. 16. 14. and because they will not be purged , doth resolve that they shall not be purged , but seales them up under this ●oleful judgement , that he will strive no more with them , but let them alone to be filthy still , gen. 6. 3. hos. 4. 17. rev. 22. 11. so the lord forsook judas when he withdrew his restraining grace from him , and left him to go quickly about his wickednesse , to do that now which he had before withheld from doing , joh. 13. 27. and balaam , when he left him to runne after the wages of iniquity , in wrath as it were granting him to do , what he had forbidden him to do before , numb. 22. 12. 20. 35. when the soul of a wretched sinner hath so long outfaced the light , and withstood the wrestlings of the word , that at last it contracteth a brawniness and senselesnesse of it , then the lord frequently cometh in with penall induration , as the consequent of voluntary and contracted induration , and as to any spiritual awakenings , and excitations wholly departeth from such a soul . this is the forest judgement , next to hell it selfe . publick desertion , when the lord forsaketh a people , and withdraws his presence from a whole church or countrey ; as when he threatned to remove the candlestick from ephesus , rev. 2. 5. to strive no more with the old world , gen. 6. 3. when he calls the ten tribes lo-ammi , and will own them for his people no longer , hos. 1. 9. this is either partial , as when the lord forsook shilo , but did not cast off all the people , but made that place an example to warn jerusalem , jer. 7. 12 , 14. when he threatned to scatter his people , he said he would leave a few men , a tenth from the sword , &c. ezek. 12. 15 , 16. isa. 6. 12 , 13. or total , as he is said to have cast off the whole seed of ephraim , jer. 7. 15. againe , it is either desertion temporary , when the lord doth return with mercy to a people , and make them as though they had not been cast off ; maketh her who had been termed forsaken and desolate to be hephzibah , and beulah , isa. 62. 4. zach. 10. 6. as in queen maries dayes he seemed to forsake england , and in a few years returned to us again : or perpetual ; as when he called the name of the ten tribes , lo-ruhamah , resolving to take them away utterly , and to have mercy on them no more , hosea 1. 6. now that we may understand what this penal desertion is , we must note , that it is not every publick affliction which the lord brings upon a nation or people . he had not forsaken judah when he had sent them into bondage , ezra . 9. 9. the lord was a sanctuary unto them in babylon , ezek. 11. 16. they may be in a wildernesse and have god with them , exod. 33. 15. paul was persecuted , but not forsaken , 2 cor. 4. 9. neither doth every spiritual judgement of ignorance or corruption in worship amount to a divine desertion . the ten tribes a long time after the calves of dan and bethel , had prophets sent unto them , and were not presently called lo-ammi , or forsaken by god . but the lord is then said to depart from a people , when he giveth them a bill of divorce , and breaketh off the conjugal relation which he had with them , owns them not as members of his family , withdraws his presence from them , his care of them , and thrusts them out of his house ; it is a solemn renunciation and dimission , resolving to have nothing more to do with them , jer. 3. 8. res tuas tibi habe , redde meas , as plautus expresseth the form amongst the romans , collige sarcinulas dicit libertus , & exi . take that which is yours , leave that which is mine , and get you gone out of my family . it denoteth . 1. a subduction of peace and comfort , withdrawing the evidences of gods favour from a people . gods church is precious and honourable in his sight , isa. 43. 4. but when he casts off a people , and gives a bill of divorce , he removes from them the covenant of his peace . a rejected woman hath little sense of comfort from her husband when he turns her out of his doors . 2. a subduction of his visible presence in his ordinances , which are the glory of a nation . as when a man forbids any servant of his family to wait upon the woman whom he repudiats . so when the ark of gods presence was taken , the glory is said to depart from israel , 1 sam. 4. 22. when the lord said to the prophet , thou shalt not be a reprover to them ezek 3. 26. and to the apostle , depart i will send thee to the gentiles , acts 22 , 21. 13 46. acts 28. 28. when a people see not their signes , have not a prophet left , psal. 74. 9. when the glory of the lord is upon the wing and the wheele , in motion , ezek. 10. 18. this is a dangerous evidence that god is forsaking a people : for his ordinances are his presence . 3. a subduction of gifts and graces , as god withdrew his spirit from saul , 1 sam. 16. 4. 28. 15. when a nation is darkned , the wisdome of the wise , and understanding of the prudent is hid , isa. 29. 14. or the lord in his severe providence is pleased to lay wise and prudent men aside , that their wisdome shall not be believed or made use of , this is a sore degree of divine desertion . when men are left to despise the very callings and persons that are eminent for gifts , and cry down the comforts annexed unto those gifts , and the seminaries where they usually are acquired . these are steps of gods departings from a people . 4. a subduction of defence and protection , when a nation is smitten , and there is no healing , but god takes away his peace from them , jer. 14. 19. 16. 5. and they in danger of being given into the hands of enemies , and are as a speckled bird , a gazing stock , and a ludibrium , to the birds that are round about them , jer. 12. 7 , 9. 5. a judiciary tradition , or leaving men to the vanity of their own mindes , and the lusts of their own hearts , to a giddinesse of spirit , and delusion of judgement . a sad step this of divine desertion , when men are given up to walk in their owne counsels , psal. 81. 12. and are captivated to strong delusions to believe lies , 2 thes. 2. 11. we have seen what this judgement is for god to depart from a people . it is the unchurching of them , sending them back into egypt again , as our prophet here expresseth it , v. 3. 6. let us now consider what a fearful woe this is for god thus to leave a people , it is of all other the most comprehensive , eminently containing in it all other woes , as gods presence doth all other comforts . this the most comprehensive promise in the covenant of grace , i will be their god . and this the most comprehensive threatning , i will depart , i will lo●e them no more . the apostle calls it wrath to the uttermost , 1 thes. 2. 16. the prophet wants words to expresse it , and veiles it over with this black and dismal intimation , thus will i do unto thee , amos 4. 12. when they scornfully ask'd the prophets what burden they had from the lord to deliver unto them the lord gives them this as a burden of burdens , a curse of curses , i will forsake you , saith the lord , jerem. 23. 33. 1. it cuts off our relation unto god , ye are not my people , i will not be your god , hos. 1. 9. it is the unfranchizing of a church , cancelling their charter , reversing and extinguishing all their priviledges , making them very gentiles , a people without god or covenant . 2. it consequently cuts off our communion with god ; he delights not in us , nor we in him ; for though this be the greatest judgement in the world , yet there is this further misery in it , that wicked men choose it , and are well pleased to be without god . they say unto god , depart from us , job 21. 14. they are contented that the holy one of israel should cease from before them , isa. 30. 11. 3. it cuts off the glory and renowne of a people , which stands not in their seas and rivers , in their wealth , or power , or plenty , or trade , or other outw●rd accomplishments , but in having god nigh them , deut. 4. 6. christ is the riches of the world , rom. 11. 12. gods favour the honour of a people , isa. 43. 4. when he forsakes them , their glory is gone . 4. it cuts off the comfort of all our enjoyments , the pure use whereof we have from the favour of god alone , bringeth thornes and briars in our palaces , maketh our table a snare , our riches the fuel of our lusts , our quailes the harbingers of our curses , our plenty nothing but the matter of our pride and our perdition . wicked men eat their meat as swine do , mingled with mire and uncleannesse , they eat in darknesse and sorrow , their riches are their hurt , eccles. 5. 13 , 17. vanity and vexation , emptinesse and affliction are the total summe of all their worldly abundance , of all the sparks which they have kindled , after which they shall lie downe in sorrowe , isaiah 50. 11. 5. it seales us up under wrath and judgement , is the talent of leade which is cast on the mouth of the ephah . zach. 5. 8. it is the last judgement before the last of all , the very outward court , or portall of hell . for when the presence and ordinances of god are gone , men are in a remedilesse condition , sick to death without either physick or physitian . o , saith saul , i am sore distressed ! the philistims warre , and god is departed , 1 sam. 28. 15. sin woundeth satan accuseth , law curseth , death pursueth , conscience roareth , hell flameth , and god is departed . 6. it shuts out our praye●● , when gods back is turned , and his presc●●ce removed , then his eare is stopped ; when he shutts us out , he shutts out our prayer likewise . they who are lo-ammi are certainly lo-ruchamah . if no people , no mercy ; there will be a time when the worst of men who now despise it , will cry aloud for mercy ; but all in vaine , god will not hear them , because they refused to hear him , prov. 1. 28. jer. 11. 14. ezek. 8. 18. 7. it shuts out the prayers of holy men for us , when god casts a people out of his sight , he will not here a prophet for them , jer. 7. 16. nay not an assembly of prophets , such as were mighty in prayers , as moses and samuel , jer. 15. 1. such as have had experience of most glorious deliverances , as noah , daniel and job , ezekiel 14. 14. 8. it opens an inlet for all other miseries and troubles , le ts loose the sluces , and as in noahs flood , breaks up the fountains of the great deep . many evils and troubles shall befall them , saith the lord , and they shall say , are not these evils come upon us , because god is not amongst us ? deut. 31. 17. when god is with a people none can be against th●● to hurt them . he sweetens all the●● sorrowes , makes their very enemyes at p●●●e , but when the glory and the wall ●●●●re is departed , there is a free approach for all calamities , a people are then ripe for destruction . now to clear both the justice and goodness of god in this fore judgment , we are to understand . 1. that the lord doth not in this manner forsake a nation or church untill , 1 they forsake him , our mercies are from god , our miseries from our selves . hos. 13. 9. 2 chron. 15. 2. 2. not untill all remedies have been by them rejected , and he wearied with repenting , so that he can no longer beare being pressed as a cart full of sheaves , 2 chron. 36. 16. jer. 15. 6. jer. 44. 22. isa. 43. 24. amos 2. 13. 3. nor without first giveing solemne warnings both by his messengers , and by his more moderate chastisements , as we finde , amos 3. 7. 4. 7 — 12. amos 7. 1 — 7. 2. that when he doth forsake a people ; he doth it , 1. unwillingly , it is his strange work , he can scarce bring his minde to resolve upon it . how shall i give thee up ephraim ? how shall i deliver thee israel ? &c. hos. 11. 8. he speaks against them , and then remembers them againe , jerem. 31. 18. 2. lingringly and gradually , and as it were cum animo revertendi , if his people would hold fast and not let him go ; so he did in the deportation of the ten tribes , first in the dayes of pekah , he carried the land of napthali away into assyria , 2 reg. 15. 29. and after in the dayes of hosea upon violation of the conditions of service and tribute to the assyrians , he carried the rest away , and removed them out of his sight , 2 reg. 17. 6 , 18. 3. not till he have marked his own select people in the forehead and have provided a zoar , a pella , some hiding place and chambers of refuge for them , ezek. 9. 4. isa. 26. 20. 2 chron. 30. 11. or at least fitted them for the external pressure of such a judgement , and comforted them with the promises belonging unto the remnant according to the election of grace ; of which we finde many in this our prophet . for either the meek of the earth shall be hid in the day of the lords anger , zeph. 2. 3. or though involved in the outward judgement , yet it shall go well with them , isaiah 3. 10. now from all this we learne . 1. to blesse god for the glorious benefit of his presence yet amongst us now for above an hundred yeares ; for the possession of his oracles , the ministry of his word , the seales of his covenant , the liberty of his ordinances , the mysteries of the gospel , and unsearchable riches of christ set forth before us continually ; which things the angels look into , which kings , and prophets , and righteous men have desired to see , and have not seen them . this is so great a mercy , that the scripture calls it by the name of salvation it self , joh. 4. 22. act. 28. 28. heb. 2. 3. 2. to walk worthy of this glorious mercy to adorne the doctrine of the gospel , by lives answerable unto it , as those that have avouched the lord for their god , and christ for their king , phil. 1. 27. tit. 2. 10 , 14. it was a pious and devout meditation of picus mirandala , who professed himself amaz'd at the studies , or rather frenzies of men , both to be wondered at the lamented , for if it be a great madnesse for men not to believe the gospel , the truth whereof hath been confirmed by the witnesse of apostles , the blood of martyrs , the power of miracles , the attestation of elements , the confession of devils ; it is then certainly a greater madnesse , si de evangelii veritate non dubitas , vivere tamen quasi de ejus falsitate non dubitares : to professe to believe the torments of hell , and the joyes of heaven , and yet so to live , as if we feared nothing lesse then hell , or desired nothing lesse then heaven . certainly our plagues will be answerable to our talents if we have not improved them , luk. 12. 47. 3. to tremble at the judgement here threatned of gods departing from us , and giving us a bill of divorce , and casting us out of his family , and removing our candlestick , as a very preface to goe ye cursed . if we have ever duly thought of the horrours of caine , the howlings of esau , the distresse of saul , the despaire of judas , we may passe some judgement what it is to forfeit god , and to have him nolonger for our god . what great reason we have to feare this judgement , and lay this matter close to our hearts , may appear if we consider , 1. the sinnes which provoke gods departing from a people ; amongst others such as these , 1. divers and strange doctrines which corrupt the truth of god . heresie in the easterne churches made way for mahumitanisme . and therefore when the apostle makes mention of the dayes of apostacy , when god was in great measure departed from the church , we finde him still mentioning delusions , lies , doctrines of devils , resisting of the truth , 2 thes. 2. 11. 1 tim. 4. 1. 2 tim. 3. 8. 2. incorrigiblenesse under former judgements , for the lord will not alwayes strive , either by his spirit or by his rod , but will overcome when he judgeth , amos 4. 12. though he repent once and again , yet he will at last take the plumb line into his hand , amos 7. 1 — 7. 3. contempt and scorne of his messengers and their message , which he hath sent , rising early and sending them , 2 chron. 36. 16. when the servants were beaten and stoned , and the sonne slaine , then quickly after the kingdome was taken away , mat. 21. 33 — 43. mat. 24. 34 , 38. certainly since the reformation of religion the ministers of the gospel have never been under more reproach and contempt ( and that by a generation of men that think themselves perfecter then others ) then in this age they are ; heretofore they were the song of drunkards , now of such as own themselves for saints . 4. remisseness and backsliding from our first love , rev. 2. 5 — 7. falling away from that high esteeme which once we had of the ordinances of christ , of the communion of saints , and earnest zeale for the faith once delivered to the saints . 5. neglecting the day and season of grace , and the voice of christ in the gospel , playing the wantons with so great a depositum , as the jews did , not considering in this our day the things which belong unto our peace , luke 19. 42 , 43. when men will not receive instruction , god threatneth to depart , jer. 6. 8. 2. if we consider the symptomes of gods threatning to depart from us , besides the forementioned sins . as , 1. loosning the joynts of government , and making continual changes in a state . it is a signe of sicknesse in the body , when it knows not how to rest , but is in perpetual agitation , from chamber to chamber , from couch to couch , from bed to bed ; and so it is in a state when a parliament doth not please , we try a piece of it , then down with that once and againe , and try new experiments , a certaine signe of a sick nation . it was in the ten tribes a forerunner of this judgement threatned by our prophet , when they so often pulled down one another ; and it may justly make england tremble when they compare their condition , and that of the ten tribes before their deportation together . 2. divided interests , and intestine dissentions amongst the people , manasse ephraim , and ephraim manasse , and both against judah , this the prophet makes an evidence that gods anger would not turne away from israel , isa. 9. 21. these kinde of doleful intestine commotions were sad forerunners of the fatal destruction of jerusalem , of which we read in josephus . 3. confusions and divisions in the church ; brethren biting and devouring one another , and thereby opening a wide doore for the common enemy to enter in at ; for union strengthens the interests of those united , and divisions betray them . jerusalem is a city compacted ; the coat of christ a seamlesse coat , and therefore the apostle bids us , mark those that cause divisions and offences , and avoid them , as men that drive an interest , and do not serve jesus christ , romans 16. 17 , 18. 4. multitudes of seducing spirits , and emissaries of satan who go up and down without controle , sowing tares , and laying levens , shaking the mindes of credulous and simple people , who are apt to be turned about with every winde of doctrine , and slyly insinuating under disguises and other shapes , such doctrines as in their own proper colours would be rejected . 5. the uselesness of many men eminent for piety and prudence , by whose great perspicacy and grave wisedome , dangers , might be discovered , breaches healed , difficulties removed , expedients offered , paths restored to walk in . a sad providence when the lord maketh the tongues of such men to cleave to the roof of their mouth , and layes them in his displeasure , ( not to them but to the nation ) aside as rejected stones unfit , for the building . lastly , the general senselesness of judgments past or present , the sleep of slumber and security which is upon most of us , as upon jonah in the tempest , few awakening themselves to cry unto god or to poure out their confessions , complaints , or supplications at the throne of grace . the lord open our eyes , and perswade us in this our day to lay to heart the things which belong unto our peace , to prepare to meet our god , to hold him fast with strong cryes , and love of his truth , and not to let him go till he preserve three sinful nations and snatch them as brands out of the burning , or at least that we our selves may be hid in the day of the lords anger . i shall conclude with a few words of exhortation , both unto the people in generall , and unto you who are magistrates of this great city in particular , unto such things as seeme necessary remedies of our great danger , and means to keep our glory in the midst of us still . first , to the people . 1. repent , and do your first works , else iniquity will be your ruine . even after a bill of divorce god allows an adulterous church to returne unto him . jer. 3. 1 , 22. hos. 2. 2 , 19. in a day of darkeness and gloominess , of horses and horsemen of fire and earthquake , of armies and terrors , the lord calls on his people to turne to him , with intimation of a gracious answer , joel . 2. 12 , 13 , 14 , 18 , 19. with a peradventure of mercy , zeph. 2. 3. this means god prescribeth unto ephesus to preserve their candlestick amongst them , rev. 2. 5. if this be neglected , no people nearer unto cursing then those who have enjoyed the light and presence of god ripening only thorns and briars , heb. 6. 8. amos 3. 2. 2. wrestle mightily with god , be not refused nor rejected , let the lord know you are resolved to hold fast , and not to let him go without a blessing , gen. 32. 26. lord rather no canaan , no milk , no honie , no houses , no vineyards , no heards , no flocks , no angel , then no god , exod. 33. 14 , 15 , 16. lord , whither shall we go to mend our selves ? thou only hast the words of eternal life ? joh. 6. 67 , 68. will changes in government mend us ? will a democracy , or aristocracy , or any other form of politie mend us , if god be going away from us ? ask the prophet . now , saith he , they shall say , we have no king , because we feared not the lord , what then should a king do to us ? hos. 10. 3. if we feare not the lord , if we sweare falsely in a covenant , if we be an empty vine , and if our heart be divided , and we are found faulty ; the best governments can do us but little good . 3. resolve every man with joshua , as for me and my house we will serve the lord , joshua 24. 15. i will tread in the steps of my father abraham , i will command my children and my houshold to keep the way of the lord , gen. 18. 19. as david did solomon , prov. 4. 3 , 4. if they be my children and my servants , if they expect from me the love of a father , or the care of a master , my god shall be their god , i will shew the love of a father and governour unto them , in not suffering their souls by any neglect of mine to be poisoned or endangered by any perverse or heretical doctrine . the way to keep god in a nation is for every man to keep god in his own heart , and in his own family first . 4. prize highly the presence of christ in his ordinances , the communion of saints , the assembling of your selves together , heb. 10. 24. contend earnestly for the faith , jude v. 3. buy the truth , sell it not , prov. 23. 23. let no interest , no party , no policie , make you willing to part with any truth of god for promoting any designe of man . if any man speak disgracefully of the scriptures ; if any man tempt you to forsake the ordinances , or to beget any low or base esteeme of them in you , say unto him as christ to satan , get thee behinde me . christ will not forsake those to whom he is precious . the more value we set upon him , the more careful we will be to keep him , the more willing he will be to continue with us . 5. pull off the vizard , and look through the disguizes which are put upon false doctrines , to render them the more plausible . hereticks will bring in their opinions privily , and by faire words and good speeches will deceive the hearts of the simple ; they have mystery on their forehead , rom. 16. 17. eph. 4. 14. col. 2. 8 , 18. 2 thes. 2. 3. 2 pet. 2. 1. rev. 17. 5. when agrippina poisoned claudius , she mingled the poison with the meat that he loved , as men gild over bitter pills , and as lucretius speaks , tip the cup wherein there is a bitter potion with hony . satan knows how to transform himself into an angel of light , and under pretentions of higher perfection , like painted sepulchres , to veile over , and palliate rotten and unsound opinions . 6. judge of ends by the meanes which are used to compass and promote them ; there never wants good meanes to advance good ends . we shall never need to do evil , that good may come of it , rom. 3. 8. the wife in the law was not to do an undecent thing in defence of her own husband , deut. 25. 11 , 12. if you see men revile ministers , decry ordinances , broach heresies , foment divisions , disrespect and lay aside wise , religious , sober , serious , grave orthodox patriots , latet anguis in herba , certainly the ends may justly be suspected , that make use of such expedients , as these to promote them . 2. to you that are magistrates in this great city , 1. study your character , your authority , and your duty , carry your selves like gods ministers , to be a terror to evil doers ; be men of courage , loving truth , &c. exod. 18. 21. 2 sam. 23. 3 , 4. rom. 13. 4. beg wisdome of god as solomon did , that he may shew you the right way , that you may have him , his house and glory nearest to your heart . if you intend gods house , he will preserve and build yours , 2 sam. 7. 11. if you appeare for him , he will engage for you . if you ask wisdome to serve him in your places , he will give honour and other good things without your seeking . 2. be zealous and valiant for the glory , name , worship , interests , truth of god ; as phineas was . his zeal for god put a stop to the wrath which was gone out against israel . a moses , a phineas may stand in the breach and turne away wrath , when god seemeth a departing , numl. 14. 12 , 17 , 20. psal. 106. 23 , 30. put forth your selves , be willing to shew your selves nursing fathers to gods church ; nurses will do all they can to keep poison from their children ; do you in your places labour to preserve the church of christ in this city from the leaven of dangerous and pernicious doctrines . when you are clearly satisfied and convinced , that this is your duty to own god and his truth , to promote , protect , incourage , countenance orthodox religion , to withstand and counterwork the projects of seducers , resolve as nehemiah did , that no fear shall weaken your hands , nehem. 6. 9 , 11 , 13. shew your selves gods vice-gerents , in publickly owning his truth and ordinances to all the world ; this is our god whom we resolve to serve , this is his worship and religion which we own , this the truth we will live and die in , these the dangerous doctrines we resolve in our places and stations to withstand , and by all righteous means in gods way to prevent the growth and progresse of them . what an honour would it be for such a famous city as this to be a president to all these nations , in letting the world see and know their zeal for god , and love to his truth in these backsliding dayes , when many religions do threaten the extirpation of all : how highly they value , how stedfastly they cleave to the unity and purity of that religion under which they and their fathers flourished in piety , in peace , in plenty , in tranquility , in prosperity , in honour for above fourscore years together , maugre all the power and policy , of adversaries , till of late years we our selves by our sinnes have loosened the joynts of religion and government , and done that with our own hands , which our enemies by all their machinations did in vaine attempt . oh that now , when the lord saith , seck my face , we would all say , thy face lord we will seek ; when the lord saith , turne ye back-sliding children , and i will heale your back-sliding , we would all with one heart , with one soule , with one shoulder answer , behold we come unto thee for thou art the lord our god . if prayers , if teares , if strong cries , if reformed lives , if zealous purposes , if united counsels , will get a reprieve , and keep our god amongst us , we will stand in the gap , we will hold him fast , we will give him no rest till once again he make these nations a praise in the earth , and this city a jehovah shammah , the lord is there . 3. believe not those donatistical and pontifician spirits , who go about to perswade you , that magistrates have nothing to do with religion . nothing to do with religion ? what then made david think of building god an house , 2 sam. 7. 2. and to set in order the courses of the levites ? 1 chron. 23. 6. and priests , chap. 24. how came solomon the wise to build a temple for gods worship which he had nothing to do with ? 2 chron. 6. how came asa so bold to command judah to seek the lord god , and that in order to the quietnesse of his kingdome , and victory over enemies ? 2 chron. 14. 3 , 4 , 5 , 6 , 11. how came jehoshophat so much to mistake , as to take away high places and groves , to provide that the people might be taught ? 2 chron. 17. 6 — 9. and to command the priests and levites to do their duties ? 2 chron. 19. 8 , 9. how came hezekiah to be so zealous to purge the temple , to command the priests and levites ? 2 chron. 29. 4 — 11 , 27 , 30. to proclaime a passeover , 2 chron. 30. 1 — 6. to appoint the courses of the priests and levites , chap. 31. 1 , 2. to command the people to give them their portions , and not as we endeavour in this age to take them away , that they might be encouraged in the law of the lord , ver. 4. how came young josiah to take so much paines in reforming religion ? 2 chron. 34. 1 — 7. to cause all the people to stand to a covenant , v. 32. to command and encourage the priests in the work of the passeover , 2 chron. 35. 2. how came nehemiah to seal a covenant ? nehem. 10. 1. to 8. enter into an oath to keep the sabbath , and maintaine religion ? v. 29. to take care of the portions of the levites ? chap. 13. 10. to threaten the violaters of the sabbath ? ver. 21. to command the levites to cleanse themselves ? ver. 22. to contend , and curse , and smite those that had married strange wives ? ver. 23. 30 , 31. to say nothing of the laws and edicts of christian emperours to restrain heresies and idolatrie , of which we read in saint austin . was it zeale and duty in these men to take care of religion , and to purge corruption out of the church , and is it not so now ? was it a fault in the church of thyatira to suffer jezabel to teach and seduce unto idolatry , rev. 2. 20. and is it holinesse now to leave all men free to write , proclaime , publish without controle , doctrines wholly contrary to the interests of christ , and the truths of religion ? it were no hard matter to shew you the rise , and to dive to the bottome of this dangerous opinion . i shall onely give you a marginal note in baronius , nulla facultas imperatoribus de rebus ecclesiae decernendi , ( just the language of donatus ) that emperours have no power to determine any thing in church-matters ; and elsewhere , that nothing is valid which a king ordereth in churches , without the bishop of rome . 4. reverence the oathes and vowes of god which are upon you , they are not as lysander profanely said , to be plaid with as boyes do with skittle-pins . it is the character of good men to fear an oath , eccles. 9. 2. and a most severe punishment was brought upon zedekiah for violation of an oath and covenant , ezek. 17. 13 — 19. how observant was . joshua of his oath , though fraudulently procured by the gibeonites ? joshua 9. 19. it is not safe to distinguish our selves out of the obligation of solemn oathes , or after vowes to make inquiry , prov. 20. 25. a good man though he sweare to his owne hurt changeth not , psalme 15. 4. how much more when he sweares to endeavour the preservation of pure religion , and other the great interests and priviledges of a nation . lastly , consider in this our day what are the things which belong to our peace , luke 19. 42. it is a great wisdome in evill dayes to redeeme time , ephes. 5. 15 , 16. it is noted of the men of issachar that they had understanding of the times to know what israel ought to do , 1 chron. 12. 32. as mordicai said to ester , who knoweth whether thou art come to the kingdome for such a time as this ? ester 4. 14. surely in such a time as this , a day of trouble and rebuke , it is necessary for every man to beg of god to shew him his way , to advise with the word of god , what wisdome , or counsel , or help he may put in to keep god with us , and to prevent this dismall woe of gods removing our candlestick and departing from us . must i write ? must i speak ? must i counsel ? must i pray ? must i do judgement and justice ? lord we seek of thee a right way , be thou intreated of us , ezra 8. 21 , 23. in evil and dangerous dayes , as all men , so especially moses and phineas , magistrates and ministers are by their fidelity and zeal to stand in the gap , and to obviate those judgement which are impendent over us . i conclude with the prophet zachary , zach. 2. 5. the lord is a wall of fire round about , where he is the glory in the midst of a people . he will encamp about his house , zach. 9. 8. upon all his glory there shall be a defence , isa. 4. 5. in token whereof the cherulims were on the walls of the temple , to note their protection about gods people , 2 chron. 3. 7. psal. 34. 7. but if we do not resolve to hold god fast , if the glory of his truth , worship , and presence be once gone from us , if we once come to know the difference between the service of god , and the kingdoms of the countreys , we shall with horrour subscribe to the truth and dreadfulnesse of this dismall threatning , wo also to them when i depart from them . finis . notes, typically marginal, from the original text notes for div a57148e-480 isa. 9. 5. nahum 3. 2 , 3. isa. 9. 19. gelatin . de 〈◊〉 〈◊〉 . v. 1 . l.b. 1. c. 8. gods presence with his church . agit spiritus dei & per bonos & malos per scientes & nescientes quod agendum novit & statuit . aug. qu. evang. l. 7. q. 49. the 〈◊〉 thereof . what it is for god to depart . chrysost. in mat. 5. 1 , 2. & in mat. 28. 20. aug. epist. 80. prosper de vocat . gent. l. 2. c. 1 〈…〉 ep. 12. c. 110. plaut. in amphi●ruo . act. 3. ●● . 2. martial . l. 10. ep. 41. 51. juvenal . satyr . 6. caivs l. 11. sect. 1. de div●t . & rpu● . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . basil in isa. 16. p. 1120. d. job 17. 4. tunc ctiam satis apert cassandra futuris o●a , dei sussu non unquam credita teueris . virgil . an. vid. aug. contra julian . p●l . g. l. 5. c. 3. greg. mor. l. 25. c. 9. the greatnesse of this judgement . rom. 11. 12 , 15 , 7. 〈…〉 summum pot●●at ars 〈…〉 rorem , consumpt●s viribus non ●icp●ri●ns quo digne modo patris v●●tum po●● et exprimere , vel●vit e●us caput , & suo cuique animo dedit 〈…〉 dum . quintillian . instit. l. 2. c. 13. the manner of gods departing joan. picus mirandala , ep. 1. ad franciscum n●pot●● , up●rum , to . 2. pag. 342. joseph . de bello 〈…〉 , lib. 2. cap. 19 , 20 , 21. 〈…〉 1 , 2 , 9 〈…〉 6. cap. 1 , 4 , 11 , 14 , 15. lib. 7. cap. 7 , 8. recens vastatio vineae vulpem indicat affiusse , sed nescio qua arte fingendi ita sua confundit vestigia callidissimum animal , ut qua vel intret vel exeat , haud sacile queat ab homine apprehendi , cumque pateat opus , non apparet auctor , &c. bernard in cant. serm. 65. numb. 25. 11 , 13 jer. 9. 3. 1 reg. 19. 16. isa. 49. 23. 60. 16. isa. 25. 9. donatus s●l to surore succenssus , in haec verba prorupit , quid est imperatori cum ecclesiâ ? optat. lib. 3. furorem hunc passim refutaruat viri magni . calvin . institut . lib. 4. cap. 20. sect 9. beza opus c. 10. 1. de pun . heret . brent . to . 8. pag. 175 — 198. pet. mart. loc. co . clas. 4. c. 13 sect. 31 — 33. gerard . lo . com . to . 6. de magist. polit. s. ct. . 16. — rivet in decalog. . p. 258. b. jewel . defence . p. 557-566 . sands ser. 2. sect. 13-20 . bilso● of subjection . part . 2 , 124 — 129 , 145 , 151 , 159 , 178-191 , 212 249 & part 3. p. 530-545 . 〈…〉 14 p. 71 — &c. 16 p. 91. z●●ch . in 4. praecept . l. 1. c 5. ●illet synops . controv . 7. q 4. 2. epist. 48 , 50. & 166. co●tra . crescon. gram. l. 3. c. 51. de civ. dei l. 1. c. 36. baron . an. 528. sect. 7. anno 681. sect. 72 plutarch . apog. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} homer . iliad . 4. vid. exemplum philippi macedonum regis . pausan. l. 8. p. 465. 2 chron. 12. 8. true gain, opened in a sermon preached at pauls, nov. 9. 1656 by edward reynolds, d.d. reynolds, edward, 1599-1676. this text is an enriched version of the tcp digital transcription a70932 of text r18711 in the english short title catalog (wing r1300 r1245a). 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. 70 kb of xml-encoded text transcribed from 21 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a70932 wing r1300 wing r1245a estc r18711 12170607 ocm 12170607 55399 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. a70932) transcribed from: (early english books online ; image set 55399) images scanned from microfilm: (early english books, 1641-1700 ; 576:5f, 821:12) true gain, opened in a sermon preached at pauls, nov. 9. 1656 by edward reynolds, d.d. reynolds, edward, 1599-1676. [4], 36 p. printed by tho. ratcliffe, for george thomason ..., london : 1659. item appears at reel 576:5f as the sixth part of "divers sermons preached upon several occasions" (r1245a). reproduction of original in huntington library. eng bible. -n.t. -matthew xvi, 26 -sermons. sermons, english -17th century. a70932 r18711 (wing r1300 r1245a). civilwar no true gain, opened in a sermon preached at pauls, nov. 9. 1656. by edward reynolds d.d. reynolds, edward 1659 12584 25 55 0 0 0 0 64 d the rate of 64 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2003-12 tcp assigned for keying and markup 2004-01 spi global keyed and coded from proquest page images 2004-02 jonathan blaney sampled and proofread 2004-02 jonathan blaney text and markup reviewed and edited 2004-04 pfs batch review (qc) and xml conversion true gain , opened in a sermon preached at pauls , nov. 9. 1656. by edward reynolds d. d. london , printed by tho. ratcliffe , for george thomason at the rose and crown in st. pauls church-yard . 1659. to the right honourable robert tichborn , lord major of the city of london , and the honourable court of aldermen . right honourable , being invited to preach before you , and the chi●f assembly of this great city , i thought it would not be an unseasonable argument to encourage citizens , ( whose labours and employments , have a special aspect unto gain , ( to look after the works of god , and the interests of their precious souls , upon the account of that a full , and b great , and c sure reward , which ever attendeth heavenly negotiations . we read in the scriptures of an d unabiding city , and a e city which hath foundations ; of f winged riches , which flie away ; and g of durable riches which stay by us : of the scheme , the pageant , the h fashion of this world , which passeth over , and of a i massie , and eternal glory , which never fadeth away : of comforts which we k leave behinde us , and put off when we lie down to sleep , and of a l comforter which abideth with us , and m works which follow us , and are transportable into another countrey . inasmuch therefore as the apostle telleth us , that we are n {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , fellow citizens with the saints , and that we have o {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a traffique and negotiation in heaven , and in as much as when we go from hence , the earth , and all the contents thereof , will p stay behinde us , and nothing will go along with the soul into another vvorld , but those graces which did here enrich it : i have in this plaine sermon , endeavoured to perswade my selfe and mine hearers , to be wise merchants for an abiding city , and above all the interests in the world , to look after those two most precious jewels , without which the possession of the whole vvorld would be but specious beggery , our souls , and our saviour . and because this is a doctrine , most generally confessed , and yet too too generally neglected : ( even good men oftentimes suffering martha's many things to divert their thoughts from maries one necessary thing : ) i have the more readily obeyed the order of your honourable court , in publishing this sermon : though there be nothing but the wholsomnesse of the doctrine it self to commend it to the view of this curious age : wherein , if mens fancies be not gratified with the dresse , and garnish , as well as their consciences , nourished with the substance of sound doctrine : if there be not either elegancy of stile , or new and polite notions , to commend old truths to our more quaint and delicate palates , we are apter many times to censure the manner , then to value the matter which is set before us . as it is , i offer it to your favourable acceptance , and humbly commend you , and all your weighty affaires to the special blessing of the lord , your honours most humble servant in the work of the lord , edward reynolds . true gain . matth. 16.26 for what is a man profited if he shall gaine the whole world , and lose his own soul ? or what shall a man give in exchange for his soul ? our savior acquainting his disciples with what things he was to suffer at jerusalem , and being thereupon , rebuked by peter , doth not only reprove peter , doth not only reprove peter for the carnal apprehensions which he had of his kingdome , assuring him that he was therein an adversary and an offence unto him , as going about to hinder the great work of mans redemption , by disswading him from those sufferings whereby it was to be accomplished ; but doth further assure both him and all his disciples , that they are to be so far from expecting earthly honours and preferments from him , as that they must learne to deny themselves , and in stead of crowns and dignities , must be ready to take up a crosse as he should do , and to follow him without the camp , bearing his reproach . he assures them that as all the good which he was to work for them , was to be purchased by his sufferings , and denying of himself , so the way whereby they were to be brought unto the fruition of it was by denying themselves , and being conformable unto him in sufferings . that which was necessary for christ to do by way of merit to purchase it ▪ was necessary by way of preparation of heart for them to do , to attaine unto it . as he , so we likewise are first to suffer , and then to be glorified ; so christ saith of himself , luke 24.26 and so the apostle saith of his people , rom. 8.17 . and because they might be offended at this doctrine , as contrary to those opionions which they had entertain'd of their messiah ( whom they beleeved him to be ) who was in their aprehensions to restore the kingdome unto israel acts 1.6 . and to be king of all the world ( whence there arose a general belief , not only amongst jews , but others , as tacitus observeth , that out of those countries should arise a prince who should rule over all the world , which the romanes thought to have been verified in vespasian , who was sometimes praefectus iudeae , ( and afterwards emperor of rome ) therefore our saviour further sheweth them , that in these reasonings they had indeed too low apprehensions , of him and his kingdome , for they ought to look upon their messiah , as a prince who would deliver them from the great●st of all evils , and advance them to a condition , beyond which a more blessed , could not to be found . but now admit that he were to be king of all the world , and would advance them proportionably to as great dignity as such a kingdom could dispense ; yet , if after all this , they die , and their souls perish and go to hell , what good would such a kingdom , such a messiah do them ? is there any thing worth the soul of a man which he would not expend , and part with to save that ? therefore he would not have them to think that a worldly domination was such as he came to purchase for them ; but a glorious and eternal kingdome , which at last he would come with his angels to take them into , the first fruits and glimmerings whereof are more worth then all the crowns and diadems of the world , wherof he promiseth quickly after to give them a tast , which accordingly he did the eighth day following in his transfiguration on the mount . the context from vers . 24. to the end of the chapter containeth , 1. an assertion . 2. a vindication thereof . the assertion , that whosoever will come after christ must take up his crosse , and deny himself v. 24. the vindication from three great scandals which this severe doctrine of the crosse was attended withall . 1. death and this taken away , v. 25. whosoever will save his life shall lose it , and whosoever wil loose his life for my sake , shall finde it . the way to attain life eternal , is to lay down a mortal life , when the glory of christ and his service calleth us thereunto : 2. another great scandall of the cross is , that it strips us of the world , and the comforts and delights thereof , this is removed , v. 26. admit a man could not onely escape the cross by forsaking christ , but exchange him away for all the world , and make himself master of all the comforts which a confluence of all worldy dominions could pour into his bosome , yet if after all this he must die , and lose his soul , and that for ever without possibility of recovery , he would in the issue finde it but an unprofitable bargain . 3 . the last scandal of the cross is the ignominy , and shame of it . in which respect christ is said to have taken unto him the form of a servant , phil. 2.7 . ( because the death of the cross was servile supplicium , as the historian calleth it , ) and to have despised the shame , heb. 12.2 . and this is reomoved , v. 27. the son of man shall come in the glory of his father with his angels , and then he shal reward every man according to his works . as he , though he were put to shame on the crosse was yet after exalted unto glory , and sat downe on a throne , hebr. 12.2 . so with the same glory he will reward those that suffer shame for him , and their reward shall be according to their works , the measure of there glory answerable to the greatness of their shame and sufferings . of which , having according to his promise v. 28. given a short , but most ravishing tast unto some of them in his transfiguration , they afterwards esteemed it a great honour , that they were accounted worthy to suffer shame for his name , act. 5.41 . the words of the text contain the removal of the second great scandal , which the disciples might be apt to take at this doctrine of selfe denial . they hoped , as it may seem , to be great men in the world , and to enjoy the liberties and honours thereof ; and now they are told that they must leave all to follow christ . and least they should be offended , he assures them that if they should do otherwise , and for love of the world should forsake him , 1. they would lose their souls , which is better to them then all the rest of the world : 2. having lost them , they would finde nothing in all the world , able to redeem and recover them again . the words are set down by way of interrogation , intimating a more vehement negation , what shall it profit ? that is , it shall not at all profit . it carrieth a kinde of universal concession , and unquestionable truth in it , which no man can deny . even they themselves who cast away their souls to gaine the world , cannot , themselves being judges , but confess , that it is an absurd thing to expect profit from any thing when the soul is lost , or to prefer all the world above a mans own eternal happiness . when a thing is exceeding manifest , the scripture useth io make men themselves , whom it would thereby reprove , the iudges of it . iudge in your selves , saith the apostle , is it comely that a woman pray unto god uncovered , 1 cor. 11.13 . and the lord in the prophet , isa. 5.3.4 . o inhabitants of judah , judge i pray you , between me and my vineyard . and elsewhere , is it not even thus , o ye children of israel , saith the lord , amos 2.11 . so the force of the interrogation is such a deniall , as the heart of him to whom it is made most needs subscribe unto , as having nothing to alledge against it , and in a plain position it is this , that man who to gain the world , doth cast away his soul , shall finde no profit in such a gain ; it will prove like the gain which the apostle speaks of , acts 27.21 . a gaining of nothing but losse , and that an irreparable losse , which can never be recovered . it is dangerous venturing on such an error , in quo non licet bis peccare , in which being once involved , a man can never get out again . such is the loss of a soule , lose it once and it is lost for ever , there can no ransome , no change be made for it , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , nothing can be put in the other scale to weigh with it : the civil law saies , ingenui hominis nulla est estimatio , how much more truly maye we say of the soul , immortalis animae nulla est aestimatio . no valuable consideration for a soul but the blood of christ : if we forsake him to gain the world we shall never finde any thing in the world precious enough by the exchange whereof to regaine our souls . the words have many particulars couched in them by way both of supposition , and of position . i shal reduce all unto this one proposition ; as christ doth allow his servants to be moved by considerations of gain in his service , so he doth withall assure us , that this gaine doth not stand in winning of the world , but in saving of the soule that the soul being infinitly more precious then ●ll the world , therefore the gaining of the world is nothing but losse , where the loss of the soul is the purchase of that gain ; in asmuch as the world being gained , cannot be kept ; and the soul being lost , can never be recovered . all men have a merchandise and trade to drive in this world , whereon doth depend the issue of their profit , or damage ; therein their principal wisdome is to ballance and poise their gains and losses so as that they may thrive and prosper in this their trade ; wordly love is a great obstruction unto the true gain which a wise christian should pursue . they who for preserving that , do take offence at the crosse of christ , will suffer damage in their souls ; the love of the world and the love of the soul being inconsistent : since therefore both will not stand together ; and of the two , the soul is much more precious and excellent then the world , therefore a wise christian should have his trade heavenward for the inriching of his soul , rather then downward for the possession of the world . the branches then to be touched are three : 1 the lawfulness of a christians looking after true gain . 2. the inordinateness of worldly love , and inconsistency thereof with true christian gain . 3. the preciousness of the soul of man ; in saving , advancing and inriching whereof , this true gain doth consist . 1. then christians may be moved in matters of religion with arguments drawn ab utili , from considerations of profit or disprofit , of such good things as are really , beneficial and advantagious unto us . it is the voice of nature in every man , who will shew us any good ? psal. 4.6 . there is a naturall indigency in us , whereby we are constrained to look abroad for foraign supplies of that good , which we are wholly insufficient to furnish our selves withall . this wicked men look for in ways of sin ; there are few men that are wicked gratis , but do promise themselves some benefit by their wickedness . if esau sell his birthright ; if balaam curse gods people ; if ieroboam set up calves ; if ahab sell himself to work wickedness ; if iudas betray his master ; it is all upon a contract and bargain , under the intuition of the wages of unrighteousness . si violandum jus regnandi causâ violandum . therefore god is pleased , 1 to dehort men from the wayes of sin by undeceiving them , and discovering the unprofitableness and perniciousness of those wayes . my people have changed their glory for that which doth not profit , jer. 2.11 . why do you spend your money for that which is not bread , and your labour for that which satisfieth not ? isai. 55 2. what fruit had ye then in those things whereof you are now ashamed ? rom. 6.21 . the voluptuous sinner promiseth himselfe abundance of delight in his stollen waters ; let us take our fill of loves , let us solace our selves with loves prov. 7.18 . but at last when he hath destroyed his name , and gotten a wound , and dishonour , when he hath destroyed his estate , and strangers are filled with his wealth , when he hath destroyed his body , and given his years to the cruel , when he hath destroyed his soul , and is gone down to the chambers of death : then tell me whether his perfumes of mirrh , aloes , and cinnamon , be not all turned into gall and wormwood ? the worldling promiseth himself much content in his dishonest gain , in fraud , oppression , circumvention , and violence ; populus me sibilat , at mihi plaudo ipse domi . i shall have a brave vineyard ▪ saies ahab ; i shall have sheep and oxen , saies gehazi , i shall never want friends , nor contents , money answers to all , o nummi vos estis fratres . but what saies god ? thou fool , this night shall they take thy soul from thee : thy vineyard , o ahab , shall bring forth grapes of gall : thy talents , o gehazi , shall purchase thee and thine heirs a leprosie : thy wedge of gold , o achan , shall cleave thy soul from thy body ; thy thirty pieces of silver , o judas , shall be the price of thine own bowels , as well as of thy masters blood . treasures of wickedness shall not profit in the day of wrath , prov. 10.2 . they that will be rich ; drown themselves in destruction and perdition and peirce themselves through with many sorrows , 1 tim. 6.9 , 10. the ambitious man promiseth him self much honour and power , when he hath arrived at that greatness whereunto he aspireth , i will ascend into heaven , i will exalt my throne above the stars of god , isai. 14.15 . when i have by plausible compliances gotten the glories of the world , i will then please my self , as nebuchadezner did , with the view and fruition of so gallant a purchase . but what saith the lord ? though thou set thy nest amongst the star● ▪ thence will i bring thee down , obad. v. 4. isai. 26.5 . thou art a man and no god , though thou set thine heart as the heart of god , ezek. 28.2 o nebuch●dnezzar , in stead of the majesty of a prince , thou shalt have the misery of a beast . thy feasting , o belshazzar , shall be turned into mourning , thy pride into terrors , thou shalt be drunk not with wine , but with astonishment , and thy joynts shall stagger one against another . thus do men sell themselves to sin for hopes of gain , and thus miserably are they cheated in the bargain ; the devil dealing with them , as some say he doth with witches , giving them leaves of trees in the shape of gold and silver , so that in the conclusion it appears , that they did indeed sell themselves for just nothing , isai. 52.3 . 2. by the same argument god is pleased to vindicate the ways of godliness from the prejudice which wicked men have against them , as if they were unprofitable . what is the almighty that we should serve him ? what profit should we have if we pray unto him . job 21.15 . ye have said , it is vaine to serve god , what profit is it that we have kept his ordinances mal. 3.14.5 . to take off this objection , god assures his people , that his wayes do good to those that walk uprightly , mic. 2.7 . that his people do not seek his face in vain , isai. 45.19 . that he is not a wilderness unto them , jer. 2.31 . that godliness is great gain , and profitable unto all things , 1 tim. 4.8 . and 6.6 . that he who soweth righteousness , shall have a sure reward , prov. 11.18 . that in keeping of his commandments , there is great reward , psal. 19.11 . and he is pleased to animate his servants against the hardship of their christian warfare , against externall difficulties , and internal faintings , by setting before them exceeding great and precious promises . having these promises , let us cleanse our selves , and perfect holiness , 2 cor. 7.1 . ye have need of patience , that when ye have done the will of god , ye may receive the promise , heb. 10.36 . be not weary of wel-doing , in due time ye shall reape , if ye faint not , gal. 6.9 . when ye are reviled , and persecuted , rejoyce and be exceeding glad , for great is your reward , mat. 5.11 . by this consideration , not only moses and paul , heb. 11.25.26 . phil. 3.4 . but the lord jesus himself , for the joy which was set before him , endured the cross , and dispised the shame heb. 12.2 . now here in is the mercy of god greatly commended unto us , that when he might use no other argument to enforce obedience , then his own soveraign authority over us , is pleased to incourage us by our own benefit . the chief reason of obedience , saith tertullian , is the authority of the lord , not the utility of the servant . he made all things for himself , and might have looked no farther then his own glory : we do so with the creatures which serve us , we labour our oxen , and then we destroy them ; first we make them drudge , and then we make them die . but god is pleased to encourage us unto duties by our self-love , commands us to fear him for our own good , deut 6.24 . sets the blessing of obedience , and the curse of disobedience before our eyes , deut. 11.26 , 28. the work of christianity is a difficult work , there are many enemies many temptations , satan and and the world resist us without corruption wrestles and rebels within . but here is the comfort , gods servants work for a master that remembers all , who looks to their profit , as well as to his own honour , who keeps a book for our prayers , a bottle for our tears , a register for them that fear him , mal. 3.16 , a memorial of but a cup of cold water , given to a prophet as a prophet . this is encouragement indeed unto gods service : christ is willing to put it to this issue . though i have a right and power over you , which satan hath not , i made you , i bought you , he never had title unto you , either by dominion or purchase , as i have ; but i shall wish you to look to your own interest , see which service is most advantagious to your selves , mine or his : if he can make you more precious promises , if he can prefer you unto greater happines , if he have an immarcescible crown , an eternall kingdome to bestow vpon you , if he have shed any blood , laid down any life , to purchase blessedness for you , i am willing where your gain is greatest , there your trade and service be directed . but if my wages be much better then his , and my love much greater then his , and my right in you , and authority over you much more then his , not onely for love and duty to me , but for your own sakes , limit and confine your negotiations there , where your own advantages will be more abundant , and your own comforts more durable and glorious . we see christ allows us to eye our own profit in his service . in what sense we may , or may not this do , may be briefly thus resolved . 1. we may not respect profit or advantage as the ultimate end of our obedience . gods glory being simply the supream of ends in it self , should accordingly be so unto us . our greatest aim in bringing forth fruit should be , that god may be honoured , joh 15.8 . that whether we live we may live to him , or whether we die , we may die to him , rom. 14.7 , 8.9 . all things are of him , and for him , therefore all things must be to him likewise , rom. 11.36 . 2. we must not respect profit and reward as the onely reason of our obedience , without which we would not do god any service at all , for this would be a meer mercenary and servile consideration . the chief reasons of obedience are , our subjection to gods authority over us , because he is the lord ; our faith , love , and thankfulness for his covenant of grace , because he is our god . these two are joyned in the preface to the decalogue , i am the lord thy god . 3. we may not respect profit and reward , as the fruit of any merit in our services : when we have done all we can , we are but unprofitable servants unto god , and therefore he might justly make our services unprofitable to our selves . it is matter of comfort , it is not matter of boasting ; we may rejoyce that there is profit in serving of god , but we may not glory of it as any naturall or necessary consequent of our services , for grace doth exclude boasting , eph. 2.8 . and the reward is of grace , and mercy , not of debt , rom 4.4 , 5. and 11.6 . psal. 26. 12. exod. 20.6 . but then we may look on the reward and profit of obedience . 1. as a secondary end , under the glory of god ; so the apostle calleth salvation the end of our faith , 1 pet. 1.9 , our love to god though it be above our love to our selves , yet doth not exclude it , so our seeking of gods glory , though it be above all other ends , yet it doth not exclude the seeking of our own happiness ; yet god hath been pleased so graciously to twist , and as it were , interweave , and concorporate these together , that no man can truly aim at the glory of god , but he doth eo ips● promote his own salvation ? neither doth any man sincerely seek his own salvation , but the lord esteemeth himself therein glorified by him . 2. as a manifestation of gods bounty , who when he might require homage of us as our lord by the tie of our natural subjecton unto him , is pleased out of free grace to propose further rewards , making our services as well matter of profit to our selves , as of praise and glory unto him ? faith looketh upon god as a rewarder of them that diligently seek him , heb. 11.6 . as a god that not onely is good but doth good psal. 1●9 . 68 . as a god whose power and mercy is herein declared , in that he rendreth unto every man according to his work , psa. 62.11 , 12 3. as matter of encouragement to run with patience the race that is set before us ; to animate us against all the difficulties , dangers , temptations , and variety of disheartnings , which through the subtlety and malice of satan we are sure to meet with in gods service . the hope of ensuing glory doth work resolutions in god servants to purifie themselves , that so being like unto christ in holiness , they may thereby be prepared to be like unto him in glory 1 ioh. 3.3 . the crowne of righteousenss kept up the resolution of the apostle himself , to fight the good fight of faith , to run his race , to finish his course , to keep the faith , 2 tim 4.7 , 8. thus a christian is allowed by his lord to do his masters work with some eye and intuition of his own gain . but then as the apostle saith , if a man strive for masteries , he is not crowned , except he strive lawfully ; so , if a man contend for gain , he shall never overtake it , except he contend lawfully . our saviour here hath excluded one way , and that a broad one , where in multitudes weary themselves for this prize , what shall it profit a man if he win the whole world ? and secondly , intimateth the true though a more narrow and private way , viz. to prosecu●e the interest of our precious souls . let us consider them both first , worldly love is inconsistent with true ●hristian gain upon many accounts . 1. it is vast and insatiable , like the horseleech which cries , g●ve give ▪ like fire , and the grave , which never sayes it is enough , prov 30.15.16 . lust is infinite , there is no end of its labour , eccles. 4.8 . it reacheth at all , therefore the apostle calleth it not onely love of the things of the world , but love of the world ; love not the world , neither the things that are in the world , 1 john . 2 : 15. a covetous heart grasps at the whole world ; would fain be master of all , and dwell alone , like a wen in the body , which draws all to it self ; let it have never so much , it will still reach after more , adds house to house , and field to field , isai. 5.8 . keeps not at home , cannot be satisfied , inlargeth , gathereth , heapeth , increaseth , loadeth it self with thick clay , habac. 2.5 , 6. the very heathen have complained of this endless , and unbounded reach of corupt desires {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , ex libidine orta sine termino sunt . lust hath no bound , no measure ; like a bladder it swells wider and wider , the more of this empty world is put into it . like a breach of the sea , which hath no internal bounds to contain it self in , sternit agros , sternit sata laeta boumque labores . the countryman in the fable would needs stay till the river was run all away , and then go over dry , but the river did run on still . such are inordinate worldly desires , the deceitful heart promiseth to see them run over and gone , when they are attained unto such a measure ; and then they are stronger and wider , more impotent and unruly then before , modus & modus non habet modum ; for as natural , so sinful motions , the further they proceed , are usually the stronger . now god , having so odered the world , as that no man can have it all to him self , it is divided and bounded to several men and nations deut. 32.8 . and man may not remove the landmarks which god hath set , nor affect a monopoly where the lord hath made a community , this insatiable desire of wordly gain can never be replenished , and so being unattainable , the labour which is spent about it must needs be ungaineful , and disappoint the expectations which were built thereupon . 2. it is exceeding disproportionable to the spiritual and immortal condition of the heart of man ; whatever is in the world is material , carnal , mortal . it can benefit the outward and the natural man , but to look for peace of conscience , joy in the holy ghost , inward and durable comfort . in any thing which the world affords , is to seek a treasure in a cole pit . if you go to the creature to make you happy , the earth will tell you that blessedness grows not in the furrows of the field ; the sea , that it is not in the treasures of the deep ; cattel will say , it is not on our backs ; crowns will say , it is too precious a gem to be found with us , we can adorne the head , but we cannot satisfie the heart , solomon , who made a critical inquiry after this point , gives this in as the ultimate extraction from the creatures , vanity of vanities all is vanity . we have all great experience how loose the world hangs about us . life it self is a bubble , and is sudenly gone , but besides that finall separation , god hath a thousand ways to part us from this darling ; fire burnes it , water drowns it , a sword cuts it off , sickness takes away the savour of it . a prodigall son , an un faithfull servant , an ill debtor , a suit of law , a world of the like accidents may deprive us of it . now no man will dote on a false friend , or care for a false title , or set his affection on any thing that is false . why then should we love a false world ? or set our eyes on that which is not , as the wise-man speaks , prov. 23.5 . why should we with martha so much trouble our selves about the world , and leave maries unum necessarium wholly neglected ? like the man in plutarch who went to the physitians to cure a sore finger , when in the mean time his lungs were putrified , and he took no care of them . 3. it is exceeding injurious both to god and our selves . 1. to god , it sets up the world in his room , is enmity against him , jam. 4.4 . is inconsistent with the love of him , 1 joh. 2.15 , 16. estrangeth the soul wholly from him , steals away the love of the heart , and ingrosseth it unto it self . as the shadow of the earth makes night in the air , so doth the love of it in the heart , when as solomon speaks , the world is in it , eccles. 3.11 . it goes along with a man , sleeps with him , wakes with him , goes to meat , goes to church with him , when it flows not in , o how he carks and cares , murmurs and repines , whines and distrusts god ? if it abound , how doth he hug and graspe it , and fill his soul with no other comfort ? talk of spiritual things , faith , hope , love , repentance , new obedience , judgement to come , he is sick of such discourse , puts you off as felix did paul to another time ; but speak of a rich bargain , of a goodly purchase , of a stately manner , of a gallant prize , you leade him in to a paradise , ( such a one as it is ) he saies with peter , it is good being here , let us build tabernacles . it choaks the seed of the word in the soul , turns the house of god into a place of merchandise , yea it will cause men to erre from the faith , to know no godliness but gain , to take up religion as it is more or lesse in fashion , and advantagious ; as the samaritans would be jewes when the jews prospered , and when they were down , would help to persecute them . it will warp the conscience , and corrupt the judgment and make religion it self to serve turns , and to be subordinate to secular interests . 2. to a mans self , 1. it is unnatural , for nature hath set a commensurateness between objects end faculties . it is a miserable degrading of a reasonable soul , to grope for happiness on the backs of sheep , on the furrows of the field , to fish for it in ponds , or to hunt for it in parks , or to trade for it in ships , or to think to bring it home on the bunches of camels . it cost more to redeem a soul , and it must cost more to attain that redemption . christ the heir of all things , who could have commanded the attendance of all the creatures in the world , was pleased to live in a low condition , that he might make it appear that eternal life hath not the least cognation or dependance on worldly wealth , either in his procuring it for us , or in our deriving it from him . what an unnatural and incongruous thing would it be for angels to turn worldlings , and reasonable souls have the self-same blessedness to look after as angels have . 2. it is unnecessary . for had one man all the world , he could have no more out of it himself , then one back , and one belly , and the exigences of one person did require ; whatever is more , he doth but behold with his eyes , ecles. 5.11 . god is said to give us all things richly to enjoy , 1 tim. 6.8 , 17. he that hath sufficient to answer the necessity and decency of his estate , is therefore said to have all because he hath as full a supply , as unto those purposes all the world could make him . a little which the righteous hath , is better then the riches of many wicked , psal. 37.16 . iacob was not so wealthy a man as esau , yet iacob said , i have all , esau said , i have much . jacobs little was all ; esaus more , was but much . gen. 33.9.11 . 3. it is a disquieting thing . disquiets in the possessing . riches are compared to thorns , mat. 13.21 . a man cannot hug them without being pierced by them , 1 tim 6.10 . disquiets in the parting ; there is sorrow and wrath in his sickness , eccles. 5.17 . what a torment is it to flay off the skin of a man alive ? now the soul by inordinate love doth cleave closer to the world , then the skin to the flesh , and therfore is not torn from it without great paine . it is the saddest summons in the world to a rich fool , thou hast heaped up for many years , but within a few houres the cold armes of death shall graspe thee , and carry thee to gods tribunal . o what can riches or multitudes of riches do a man good in that day of wrath ? if a prince had a stone in his bladder too big to be removed , all the jewels of his crown could not purchase him a recovery . what then can treasures avail against worm gnawing in the conscience ? i shall conclude this point with these limitatitions : 1. we may use the world , and with diligent labour procure the things which we need , 1 cor. 7.31 . 2. we may imploy our heads , as well as our hands , for labour without wisdome to guide it , is but a weary idleness . 3. we may receive the things of this world from god in christ as a fruit of his gracious covenant , 1 tim. 4.8 . 4. we may lay up and provide for our selves , and those that belong unto us so far as the necessities of life , and decency of our particular state and condition do admit . christ himself had a bag in his family , ioh. 13.29 . 1 tim. 5.8 . but we may not love , nor set our hearts upon the world : when riches increase , set not your heart upon them . the world is for the back and the belly , but god onely is for the heart . though we may eye our own gain , yet the gain of the world is not that gain which we are chiefly to eye . the soul being the most precious thing which a man hath , the saving , and inriching thereof , is the only true christian gain . first , take the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} here for life , and even so the truth of the text will hold ; what gain is it to get the world , and to lose the life , is not the life more then meat , and the body then raiment ? luke 12.23 . 1. all the world cannot hold or lengthen life beyond the period set it by god . our times are in his hand , psal. 31.15 . the efficacy of all second causes is suspended upon his blessing , man liveth not by bread alone , but by every word which proceedeth out of the mouth of god , mat. 4.4 . 2. life is necessary to the enjoyment of the world , what good doth light , without an eye to see it ? or musick , with out an ear to hear it ? what good do dainties , without a mouth to tast them ? or crowns , without an head to wear them ? nay , a man may have his life so clog'd with sickness , sorrow , discontent of mind , distress of conscience , that all the world shall not suffice to revive and comfort him . 3. when life is lost , the world is all lost with it , a living porter , is richer then a dead prince ; death translates properties . if a man purchase land to himself for ever , that ever is no longer then his own life , if he will have the purchase extend further , he must put in his heirs with himself . secondly , take the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} for the soul , as luke : 12.19 , 20. and then the truth holds much more . for 1. if a man could keepe his soul and the world together , there is so vast a dis-proportion between them , that the one could never replenish the other , 2. if it could satisfie it for a time , yet it would cloy and satiate it at the last ; there is excesse in wordly enioyments , and all excess is nauseous and painful . 3. if they could replenish and not cloy , that there were a commensurateness between them , yet there is not an equality of duration . one generation , saith solomon , passeth away , and another cometh , but the earth abideth , eccles. 1.4 . if when a man goes away , the earth did go with him , happily the same content which he found in it here , he would find in it elsewhere , but when he goes , and that stayes behinde him , all the content which he had in the fruition , doth vanish in the separation . 4. being parted the soul must be for ever , as long as god is merciful to save , or just to punish , and what comfort is it , think we in hell , for a man to remember the pleasures of a short life ; of which nothing there remains but the worm and the sting ? the poet could say , if the headach did come first , no man would be drunk . if men could feel but a little of hell , before they sin , they would easily by that understand how empty and vanishing the pleasures of lust are , and how easily extinguished in a tormented conscience , as a drop of wine loseth all its sweetness in a barrel of water . again , what addition is it to the joyes of heaven , for a man to recount the comforts of a perishing world ? what content takes a grave wealthy learned man , in remembring the joy which in his childhood he was wont to take in his top , and counters ? 5. the nature of the soul is spiritual , and must have spiritual objects to converse about . sensitive faculties may be delighted with material objects : meer natural reason may gaze with some content upon the beauty , order , contexture , concatenation of natural causes and effects . but the supream spiritual part of the soul is of a more high and noble extraction , then ultimately to delight it self in any thing but in god from whom it was breathed . it is capable of the knowledg of god , whom to know is perfect wisdome and eternal life . it is capable of the image and grace of god , of righteousness and true holiness to beautifie , and renew it : capable of the peace of god , of the joy of his salvation , of the earnest , the seed , the seal , the witness of his spirit , of the sense of his love in christ , which is unspeakable and glorious . capable of that fulness of joy which is in his presence and of those everlasting pleasures , and rivers of comfort which are at his right hand . capable of the heavy wrath of god , which is beyond the fear or the fancy of man to comprehend . as the goodness of god exceeds our faith , so the anger of god exceeds our feare 6. the dignity of the soul appears by the spiritual enemies which war against it : of whom we may say as the prophet of the medes , isai. 13.17 . that they regard not silver or gold , they fight neither aganst house , nor land , but against the soul only : satan saies as the king of sodom unto abram , gen. 14.21 . give me the souls , and take the goods to thy self . 7. by the guard of angels which god hath appointed to protect it , and convey it to heaven , luke 16.22.8 . by the heavenly manna , the breasts of consolation the wells of salvation , the bread of life , the feast of marrow , and fatted things , which the lord in his word and ordinances hath provided to see it ; one sentence and period whereof is more worth in an hour of temptation , then rocks of diamonds , ot mountains of gold . 9. and above all the dignity of the soul appears by the price which was laid downe to redeem it . we were not redeemed by silver and gold , but by the blood of god , 1 pet. 1.19 . if silver and gold could have bought the soul , silver and gold haply might have blessed it , but since no price can purchase it , but the blood of god , no treasure can enrich it , but the fruition of god . the lord is the portion of mine inheritance . psal. 16.5 . very many uses might be made of this most important doctrine : as. 1. to adore the infinite love of god towards the souls of poor sinfull men in finding out of his own unsearchable wisdom , an expedient which neither men nor angels could ever have discovered , for the punishing of the sin , and saving of the soul that sinned . 2. the infinite love of christ , who so loved us , as to give himself for us , to make his soule an offering for sin , that our souls might not be undone by it . a son to die for servants , an holy , an onely and beloved son for rebellious servants , a judge for malefactors , to come not only to save but to seek , those that sought not , that inquired not after him : as there was never sorrow like his sorrow so there was never love like his love . ● . the infinite mercy of god in revealing christ unto us , bringing life and immortality to light by the gospel , and waiting upon us , that he may be gratious unto us . if thales the philosopher gave thankes that he was born of a grecian , and not a barbarian , how much more should we bless god , that we are christians , and not only philosophers ; that the lord hath taken care not onely to adorne our soules , but to save them . 4. the infinite sweetness of his powerfull and most efficacious grace , in perswading us to give entertainment unto the mercy thus tendred unto us , who of our selves were ready to beleeve lying vanities to forsake our own mercie , and to thrust away saluation from our selves , 5. the great reasonableness and wisdome of true religion , as being that which promoteth our supreme interest , namely , the happiness of the soul . wisdome is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the knowledge of the most honourable things , and of greatest concermment . he that winneth souls is wise , saith solomon , prov. 7.11 , 30. how much more he that saveth his own , prov. 9.12 . 1. tim. 4.16 . a man may be wise for others , and a fool for himself . achitophel was a wise man when he counselled absolom , but a fool when he hanged himself . iudas a wise man for others when he preached christ , a fool for himself , when he betrayed him ; no greater folly in the world then for a man to barter away his soul though it were for the world it self . 6. we should therefore all be exhorted , 1. seriously to study the worth of a soul , the spiritualness , the immortality of it , the image of god after which it was both created and renewed , the glory reserved for it if it stand , the wrath prepared for it if it fall . 2. to walk as men that have souls , many walk as if they had nothing but bellies to fill , and backs to cloath , fancies to be tickled with vanity , eyes and eares to look after pleasure , brains to entertain empty notions , and tongues to utter them , but their souls serve them to little other purpose , them as salt to keep their bodies from stinking . socrates wondred when he observed statuaries , how carefull they were to make stones like men , and men in the mean time by their carelesness , turning themselves in to very blocks and stones . 3. to secure the salvation of the soul , to take heed of exposing our principal iewel unto rapine and miscarriage . keepe thy hurt , saith solomon , with all diligence . prov. 4.23 . give all diligence , saith peter , to make your calling and election sure , 2 pet. 1.10 . that so we may never be without the comforts of god to delight our souls , psal. 94.19 . that we may be able to say as david did , returne to thy rest o my soul , for the lord hath dealt bountifully with thee , psal. 116.7.4 . to prize the meanes of that salvation , and to incourage the ambassadours of christ , as those that watch for your souls , and unto whom is committed the ministry of reconcilation . they study , pray , watch , labour , and sweat for you , esteem them highly in love for their works sake , 1 thes. 5.13 . it is recorded for the honour of hezekiah that he spake comfortably to all the levites , who taught the good knowledge of the lord , 2 chorn. 30.22 . and of nehemiah , that he took care of the offices of gods house , nehem. 13.10 , 14. of the good shun●mite , that she provided for the prophet , 2 reg. 4.8 , 10. and of the galatians , that they received paul as an angel of god , and would if possible have plucked out their eyes to have done him good , gal. 4.14 , 15. and though you do these thinges ( and your honour it is that you do it in an age wherein god hath suffered seduced souls to pour contempt upon the ministers of the gospel , and as mad-men to fight with the physicians that heal them ) yet give me leave to stir you up by putting you in remembrance . 5. to resist the enemies that withstand this salvation , fleshly lusts , worldly snares , satanical temptations , which war against the soul , 6. to pitty the souls of other men , to promote in our several stations and imployments , the interest of mens souls , to save them with violence , to snatch them out of the fire , to disquiet wicked men in their sins , to encourage good men in their wayes , to our uttermost power every where to promote the grace of god which bringeth salvation to the souls of men . lastly , to be wise merchants for for own souls . our saviour telleth us , that the kingdom of heaven is like a merchant man seeking goodly pearls , matth. 13.45 . and as else where the virgins are distinguished into wise , and foolish : so may we distinguish those merchants who trade heavenward . for as he said , mala emptio exprobrat stultitiam : it is a note of folly to make an ill bargain . now there are several things wherein the wisdome of a merchant doth shew it self : 1. he considers where the best and most sure commodities are where he is certaine to make a good return , as it is noted of solomon , 1 reg. 10.11.22 , 28. and of tyrus , ezek. 27. so our christian merchant knowing that the best commodities come from heaven , hath his thoughts and affections most there , and as those that trade to china , though they cannot travell far up into the country are admitted to some skirts and maritine harbour to receive the commodities of the country ; so our merchant though he cannot go to heaven it self , yet he hath access , as it were to the out borders of heaven , the word and ordinances calld frequently in the epistle to the hebrews {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , heavenly things . here then they watch at the gates of wisdomes house , here they search , dig , hide , and lay up , that the word may dwell in them richly , and that they may be rich in knowledg , prov. 8.34 . col. 3.16 . 1 cor. 1.5 . 2. a wise merchant considers where is the easiest purchase of those commodities . it is true , heavenly things are in their own nature the most precious , and do indeed cost the most excellent price . the redemption of a soule is precious , psal. 49.8 . 1 pet. 1.19 . yet because this precious price was none of ours : we are said to be saved freely , eph. 2.8 . to buy milk and wine without money and without price , isai. 55.1 . for though we must sell all for this jewel , if not actually , yet in praeparatione animae , yet it is all no reall or valuable estimation in such a bargain , but like the glass beads , and such like trifles which we give unto indians for their silver and gold ; like the sweeping out of dust and rags out of an house when it is to be inhabited ; christ will not take possession of the soul , till vile lusts , and worthless affections are purged out , not by way of purchase of him , but by way of preparation for him . and this is one of the easiest purchases in the world , to let go dirt , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and to receive gold . 3. a wise merchant , though he will make his purchase as easie as he can , will yet in a rare commodity bid home , and not stick at a finall difference ; and so doth a wise christian knowing the unsearchable riches of christ , never sticks at any abatement . many men bid much , proceed far , herod doth many things ; agrippa is almost a christian , hypocrites will part with thousands of rams , rivers of oil , there first borne , mic. 6.7 . but when the child comes to the very birth , they stay in the place of the breaking forth of children hos. 13.13 . when it comes to this issue , they must shake hands for ever with their darling and beloved lust , herod with herodias , the young man with his worldly love , the iew with his legal righteousness , the greek with his carnal wisdome ; nay , saith the hypocrite be the iewel never so rich , i resolve to keep this green glasse , or this wooden platter , something of mine own : here christ and the soul part , and they who came running unto him , go sorrowing from him ; whereas wise christians consult not with flesh and blood , but go through with the bargain : let me haue christ though i have nothing but him . 4. a wise merchant doth husband time and opportunity for his best advantage , takes the right season for his voyage and commodity ; that he may returne with the more speed and profit . as t is observed of the philosopher , that foreseeing a plentiful yeare of olives , he rented many olive-yards , and by that demonstrated that a learned man , if he would aime at worldly gain , could easily be a rich man too . it is noted as an excellent part of wisdom to know and to manage time , cujus unius avaritia honesta est , as seneca speaks . esther 1.13 . 1 chro. 12.32 . eph. 5.15 , 17. the rabbi said . nemo est cui non sit horasua , every man hath his hour ; he who overslips that season , may never meet with the like again , if thou hadest known in this thy day , the things which belong unto thy peace , luke 19.42 . the scripture insists much upon a day of grace , and calls upon us to work , before the night come , 2 cor. 6.2 . hebr. 3.15 . ioh. 12.35 . the lord reckons the times which pass over us , and puts them upon our account . these three yeares i come , seeking fruit , and i finde none , luk. 13.7 . i gave her space to repent , and she repented not , rev. 2.21 , 22. from the 13. yeare , to the 25. year , i have spoken unto you , saith the prophet , ier. 25.3 . therefore we should learne to improve them , and with the impotent persons at the pool of bethesda , to step in when the angel stirs the water . now the church is afflicted , it is a season of prayer , and learning , heare the rod , learn righteousness , mic. 6.9 . isai : 26.8 , 9. psal. 94.12 . now the church is enlarged , it is a season of praise , this is the day which the lord hath made , we will rejoyce and be glad therein , psal. 118.24 . i am now at an ordinance , i will hear what god will say , now in the company of a learned and wise man , i will draw some knowledge and councel from him : i am under temptation , now is a fit time to lean on the name of the lord , isai. 50.10 . i am in place of dignity and power ; let me consider what it is that god requireth of me in such a time as this , esth. 4.14 . as the tree of life bringeth fruit every moneth , rev. 22.2 . so a wise christian , as a wise husbandman , hath his distinct imployments for every moneth bringing forth his fruit in its season , psa. 1.3 . 5. in a great city one merchant having one commodity , and another another , they do mutually interchange them for the inriching of one another : so in the city of god , one hath the spirit of wisdom , another of knowledge , one excelent at opening scripture , another at stating questions , another at resolving cases , another at exhortation , and christian conference , and wise christians should improve all advantages of this kinde unto their mutual enrichment . 6. a wise merchant hath constant intelligence and returns to and from the country where his trade lies , is not without a factor there to manage his affairs ; so should the christian marchant ; his trade is in heaven , phil. 3.20 . thither should he continually send , and return the commodities of that kingdome . the lord iesus is the agent of his church there , to transact their affairs for them ; we should keep constant intelligence with him , pour out our desires into his bosome , and wait for the answer which he will send . prayer and praises are the vessels in which we send to heaven : faith , meditation , study of the scriptures , attendance of the ministry , vessels by which we hear from heaven , he shall receive of mine , saith our saviour of the holy spirit , and shall shew it unto you , joh. 16 , 14. this intercourse we must keep continually open and unobstructed , that christ may daily hear from us , and we daily receive from him , that so we may be filled with all the fulness of god , and may have all the storehouses of the soul replenished from heaven with all abundance of necessary graces & comforts . 7 a wise merchant doth provide for losses , and yet though he venture much , will assure the main ; so should we resolve before hand upon many troubles in the way to heaven , sit down and consider the cost of our holy profession , luke 14.26 , 28. the ship wherein christ is , is not secured from a storm . his crown of thorns , went before his crown of glory , and so must ours ; there is a sea and a wilderness between egypt and canaan , through many tribulations we must enter into the kingdom of heaven . but this is our comfort , that there is an assurance-office , wherein all our losses will be repaired an hundred fold , and that upon gods own security , whereof we have a record , marck 10.29 , 30. verily , i say unto you , there is no man that hath left house , or brethren or sisters , or father , or mother , or wife , or children , or lands , for my sake , and the gospels ; but he shall receive an hundred fold now in this life , house , and brethren , and sisters , and mothers , and children , and lands , with persecution , ( as comforts , supports , incouragements in the midst of his persecutions ) and in the world to come eternal life . there is no aged christian but will love us in such a case with the love of a father , no young christian but will reverence us with the love of a son , no fellow christian but will tender us with the love of a brother , every good mans house , and heart shall be open unto us . who so ever doth the will of god , will be our brother , and sister and mother , as our saviour speaks , mat. 12.50 . 8. the wisest merchants must live by faith and deale much in credit , waiting long for a good return out of remote countries ; as the husbandman ploweth in hope and , soweth in teares , 1 cor. 9. 10. psal. 126.5 . having gods promise that there shall be harvest , gen. 8.22 . so the merchant trafficketh in hope to enjoy that which the prophet calles the harvest of the river , isai. 23.3 . such is the life of a true christian , he doth not estimate his wealth , by the things in his own possession , but lives by faith , reckons upon a great stock going in another country , is richer in obligations and promises , then he is in present graces . there is a mutuall trust between god and him , 1. he takes upon trust ; receives from god many talents of time , health , wealth , power , wisdome , learning , grace , precepts , and improves them to his masters service , matth. 25.16 , 17. 1 tim. 6.20.2 . he gives upon trust , lends to the lord , prov. 19.17 . dedicates his merchandise to the lord , isai. 23.18 . trusts god with his name and innocency , as ioseph did , as christ did , 1. pet. 2.23 . with his life and interests , as david did , psal. 31.3 : 15. 1 sam. 30.6 . with his children , as iacob , did gen. 43.13 , 14. with his soul , as paul did , 2 tim. 1.12 . he is not anxiously solicitous how to escape this danger ; how to repaire this losse ; how to advance this gain ; how to recover the hundred talents ; he knowes that god is a father full of love , an heavenly father full of power , an omniscient father full of providence ; if his eye see our wants , and his heart pitty them , and his treasures abound towards them , how can his hand forbear to supply them ? lastly , a wise merchant is very exact in his books of account , preserving a distinct knowledge of his gains and losses ; his improvements , or decayes . such is the care of a wise christian to acquaint himself with his spiritual estate , to make his calling and election sure , 2 pet. 1.10 . to prove whether he be in the faith , 1 cor. 1● . 5 . to examine how hissoul prospers , to preserve his peace of conscience , and interest in the love of god : he shall never have overmuch work to do , who is daily doing something . there is something in it that the laver of brass , is said to have been made of looking glasses , exod. 38.8 . seeing of our faces , and , acquaintance with our estates , is a good preparation to the cleansing of our selves . i thought in my wayes , and turned , saith david , psal. 119.59 . let us search and try our wayes and turn to the lord our god , saith the church , law 40. to conclude all , the life of a merchant in order unto gain stands in these four things . in wisdome , and forecast to contrive ; in labour to transact business ; in patience , to wait ; and in thriftiness to preserve what his labours gain : so our christian merchant labours , 1. for that wisdome which is unto salvation , 2 tim. 3.15 . which is the foundation of all duties , col. 1.9 , 10 , considers the field wherein the treasure is , and buyes it , prov 31.16.2 . he prosecutes the dictates of spiritual wisdom , with a work of faith , and labour of love . it is not empty wishings , and velleities , yawning & drowsie desires that can make a merchant or a christian rich ; much pains must be taken with an evill heart , with a sluggish spirit , with a stubborn will , with impotent passions ▪ with strong lusts , with active enemies . 3. he endures with patince , gives not over the trade of piety , if his expectations be not presently answered , but by patient continuance in well doing , comes to glory and honour at the last , rom. 2.7 . heb. 10.37.4 . he hides the word in his heart , stores up precepts , promises , examples , experiments ; what with wisdome , labor , and patience he hath gotten , he doth with all care and diligence preserve , that he may go forward , and not backward , in his holy profession . finis notes, typically marginal, from the original text notes for div a70932e-140 a 2 john v. 8. b psal. 19.11 c prov. 11.18 d heb. 13.14 e heb. 11.10 f prov. 23.5 g prov. 8.18 . h 1 cor. 7.31 i 2 cor. 4.17 1 pet. 1.4 . k psal. 49.17 l john 14.16 m rev. 14.13 n eph. 2.19 o phil. 3.20 . p eccles. 1.4 notes for div a70932e-920 pluribus persuasio inerat , antiquis sacerdotum literis contineri eo ipso tempore fore , ut valesceret orient profectique iudea rerum potirentur . quae ambages vespasianum & titum praedixerant . annal. l. 5. liv. tacit. vid. casaub. ad sucton . aug. c. 67. & in baron . exercit. 16. c. 77. & lips. de cruce appian . de bell. civ. l. 3 sucton . in galba . c. 9. homer . iliad . l. 10. digest . l. 9. tit. 1. leg. 3. & de reg. juris l. 106. nec quisquam tantum à naturali lege descivit & hominem exuit , ut animi causâ malus fit . senec. de bene● . l. 4 ▪ c. 17. omnia serviliter pro dominatione . tacit. hist. 1. prior est auteritas imperantis quam utilitas servientis . tertul. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . marc. antotonin . l. 4. se . 23 vita b●u● nostra nibil aliud est quam d●i gratitia & vita aterna quae bonae vita redditur , dei gratia est , & ipsa graiis datur , quia gratis dae●a est illa cui datur &c. aug. de grat. & lib. arb. c. 8. provinciarum nominibus agros colit , sub singulis villicis latiores habet fines quam quos consules fortiebantur . sen. de ira . l. 1. c. ult. aristot. seneca . rusticus expect at dum de fluat amnis , at ille labitur , & labetur . plutarch . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . ioseph . antiq. l. 12. c. 3. & 7. alexis apud athenaeum . l. 10. diog. laert. in thalet● . arist. ethic. lib. 6. ● . 7. diogen . laert. in socrat. plin. epist. diogen . laert. in thalete . pirk . aboth . just re-proposals to humble proposals. or an impartiall consideration of, and answer unto, the humble proposals, which are printed in the name of sundry learned and pious divines, concerning the engagement which the parliament hath ordered to be taken shewing, how farre those proposals are agreeable to reason, to christianity and to policie. how the proposers thereof may receive satisfaction therein, in all these respects. hereunto are added, the humble proposals themselves; because they are not currantly to be found. written by john dury. january 7. 1650. imprimatur, joseph caryl. dury, john, 1596-1680. this text is an enriched version of the tcp digital transcription a37074 of text r205390 in the english short title catalog (wing d2868a). 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. 73 kb of xml-encoded text transcribed from 19 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a37074 wing d2868a estc r205390 99834958 99834958 39609 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. a37074) transcribed from: (early english books online ; image set 39609) images scanned from microfilm: (early english books, 1641-1700 ; 1792:17) just re-proposals to humble proposals. or an impartiall consideration of, and answer unto, the humble proposals, which are printed in the name of sundry learned and pious divines, concerning the engagement which the parliament hath ordered to be taken shewing, how farre those proposals are agreeable to reason, to christianity and to policie. how the proposers thereof may receive satisfaction therein, in all these respects. hereunto are added, the humble proposals themselves; because they are not currantly to be found. written by john dury. january 7. 1650. imprimatur, joseph caryl. dury, john, 1596-1680. reynolds, edward, 1599-1676. [2], 30 p. printed by j.c. for richard wodenothe, at the starre under st. peters church in cornhill, london : 1650. a paraphrasing of and reply to: reynolds, edward. the humble proposals of sundry learned and pious divines within this kingdome. the words "how farre .. respects." are bracketed together on title page. annotations on thomason copy: "jan: 15 1649."; the 50 in the imprint date has been crossed out. reproductions of the originals in the british library (reel 589) and in the harvard university library (reel 1792). eng reynolds, edward, 1599-1676. -humble proposals of sundry learned and pious divines within this kingdome. -early works to 1800. engagement (1650) -early works to 1800. great britain -politics and government -1649-1660 -early works to 1800. great britain -history -commonwealth and protectorate, 1649-1660 -early works to 1800. great britain -church history -17th century -early works to 1800. a37074 r205390 (wing d2868a). civilwar no just re-proposals to humble proposals. or an impartiall consideration of, and answer unto, the humble proposals, which are printed in the na dury, john 1650 13533 22 0 0 0 0 0 16 c the rate of 16 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2003-12 tcp assigned for keying and markup 2003-12 apex covantage keyed and coded from proquest page images 2005-01 john latta sampled and proofread 2005-01 john latta text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion just re-proposals to humble proposals . or an impartiall consideration of , and answer unto , the humble proposals , which are printed in the name of sundry learned and pious divines , concerning the engagement which the parliament hath ordered to be taken . shewing , how farre those proposals are agreeable to reason , to christianity and to policie . how the proposers thereof may receive satisfaction therein , in all these respects . hereunto are added , the humble proposals themselves ; because they are not currantly to be found . written by john dury . 1 cor. 10. 18. not he that commendeth himself , is approved ; but whom the lord commendeth . january 7. 1650. imprimatur , joseph caryl . london , printed by j. c. for richard wodenothe , at the starre under st. peters church in cornhill , 1650. just re-proposals to humble proposals . sect. i. concerning the scope of this treatise . it is conceived , that these proposalls containe the strength of all those scruples ; which the consciencious , and hitherto otherwise wel-affected party towards the cause of liberty and reformation , hath taken up against the engagement : and because it is neither just nor conscionable , that any matter should be pressed upon the conscience of any as a duty , otherwise then by a clear demonstration of the righteousnesse thereof , and a conviction of the judgement therein : nor can it with any probability be conceived , that the parliament which with so much pious zeale and vigour , hath opposed the incroachments of tyranny hitherto ; should now intend any pressures upon any , which are not absolutely necessary , or further then they are unavoidably requisite for common safery ; therefore it will be very expedient , to endeavour the removing of these scruples , as of stumbling-blocks out of the way of conscionable men , whose aime is , to seek peace and unity in the truth ; and to offer by a just reproposall , and more faithfull representation of matters , some equitable satisfaction to these humble proposals . and to this effect two things shall be weighed without prejudice , and taken into serious consideration : first , what strength of reason , and strain of christianity is in these proposals . secondly , what way may be followed , to bring the mindes of these proposers into a quiet frame , by the performance of these duties which they themselves acknowledge to be just , and which to the state will undoubtedly give satisfaction . sect. ii. the summe and substance of the proposals briefly , and in order . the ministers who have made these proposals , represent first themselves unto us ; and then their scruples concerning the engagement , for which they desire to be excused from the subscription thereof . they represent themselves in reference to that which is past , to that which is present , and to that which is their future resolution . in reference to things past , they have faithfully served the parliament ; they have suffered for the cause thereof in the pursuance of just liberty and reformation ; and they have adhered to their first principles unto this day . in reference to things present , they are peaceable and obedient to the lawes of the nation ; they endeavour with meeknesse and humility to preserve their inward peace , and outward safety ; and they finde themselves straightned in conscience upon the case of the present engagement . in reference to future resolutions , they declare that they will behave themselves according to these following positions . 1. that although they hold themselves still bound by their former solemne covenant and engagements ; yet that they are also convinced , that it is necessary some civill government should be maintained in the land . 2. that they count it agreeable to the will of god , to the light of nature , to the practise of all christians , to their own principles , and to their former engagements ; to own the changes of government , which gods providence brings upon a nation ; when he disables one , and inables another , government to afford protection to the people thereof . 3. that their owning of the government will be by living quietly and peaceably in their places and callings under it ; and by submitting to such things as are imposed upon , or required of them by the powers which are in actuall possession ; being things in themselves lawfull , & necessary for the preservation of themselves and others . 4. that all this may be done without disputing the right and title of those who are in place of magistracy over them . in these things they propose themselves unto us ; that we may know what they are , and what their sense is of the present government , and the subjection due thereunto . then in the second place , they propose also what their scruples are , concerning a subscriptiō to the engagement , which are of four sorts . viz. 1. of that which the words in themselves seem to imply & import . 2. of that where they relate to the violating of former engagements 3. of that which is a matter of generall scandall and offence . 4. of that which may become a snare unto the subjects , and a prejudice unto the rulers themselves . concerning the sense of the words , they scruple at them because they seem to import ( say they ) things not to be assented unto . as 1. an approbation of the present establishment as effected by a full and free authority . 2. a ratification and consent of the people unto the authority . 3. an obligation to act , at all times , in all places and capacities to the promoting and strengthening of the authority . concerning the violation of their former oathes and engagements ; they declare from the words thereof , and the manner of taking the same ; that such an awfull impression remaines upon their conscience thereby , that except the consistency of the engagement be made unquestionably clear , with the solemne league and covenant ; that to enter into it will be utterly unlawfull unto them . concerning the matter of scandall ; they say that the taking of the engagement being lookt upon , as an infringement of former oaths , will blast the whole reputation of their persons , and of their ministery , and reflect with more dis-advantage upon the gospel , then bring advantage to the state : for which cause , they cannot yield to a subscription thereof : till either by a solemne debate about it ( as of the covenant ) or otherwise ; the scruples of their conscience be taken away . concerning the snare laid by superiours before their subjects ; and the prejudice redounding from thence upon the government it self ; it is not offered as a scruple , but rather as a warning to those that are in power ; that they should not imitate the episcopall severity and persecution in king james his dayes , and in later times , whereby they laid the foundations of ensuing evils to themselves and their people : and that they should not act against their professed principles in having no respect unto tender consciences . from all which premisses , they inferre a conclusion by way of supplication , put up to those that are in present power , that they may not be compelled , either to draw reproach upon religion , and vilifie the reputation of their ministery , or to suffer so high a penalty , as to be out-lawed of their birth-right for not subscribing the engagement . sect. iii. what strength of reason is to be found in the matter of these proposals , to draw on their conclusion . the conclusion , which the proposers inferre upon these proposals , is this ; we beseech you constraine us not to take the engagement by any punishment ; but suffer us to be in safety under your protection ; although we subscribe not the engagement , as you require us to do . if the rationall ground of this demand be inquired into , it will be found to stand in the arguments , which make good these three assertions . 1. that we ought not to subscribe the engagement . 2. that you ought not to punish us for non-subscription . 3. that we ought to have our birth right , which is the benefit of the laws of the nation , and your protection to that effect , though we subscribe not . if the reason of the first assertion be asked , viz. why ought you to subscribe the engagement ? the answer will be this ; because we are streigthned in conscience , upon the cases incident to the engagement , and cannot subscribe it without doubting ; which to do , in us would be sin by the apostles rule , rom. 14. what is the cause of your doubting ? the cause of our doubting is , 1. the sense of the engagement importing things greatly different from that , which we conceive to be our duty in respect of the present establishment . 2. the seeming violation of our former oaths . 3. and the matter of grievous scandall , which will be given to all sorts of people , against the gospel and our persons and ministery therein , if we be counted perjured in our former oaths ; which rather then to suffer , and to make the glorying of our ministery void , we should resolve to dye . for all which reasons ( say they ) we ought not to subscribe this engagement ; because to our thought , these are the consequences of the sense implyed therein ; nor can these inconveniences as to us be removed , except the consistency of this engagement with the former oaths , be made unquestionably evident . if the reason of the second assertion be asked of them , viz. why the rulers of the state ought not to punish them for non-subscription ? the answer will be this ; because governours though in highest authority , are bound to avoid the laying of snares and stumbling-blocks in the way of their brethren : and if these that are over us now , should do as our former governours did , to impose ensnaring oaths upon godly people , and enforce their subscriptions thereunto ; they may by that meanes in the beginning of their government , lay the unhappy foundations of ensuing troubles , to themselves and thir people ; as king james and charles and the bishops in former times have done . and then another reason why the subscription ought not to be enforced with a punishment ; is because the professed principles and resolutions of these that are in present power are to have respect to tender consciences , which in this case would not be rogarded ; if without considerations of these scruples , a punishment should be inflicted upon the non-subscribers of the engagement . and if it be objected : but what assurance can the governours of the state have of the non-subscribers peaceable conversation ? the answer is . 1. that the many years experience of the good behaviour , and faithfull service of the non-subscribers ought to be taken as a better security for their peaceable disposition , then a fained subscription which many yield unto . 2. that they plead for a forbearance from subscription only , till by a solemne debate , or otherwise ; their conscince shall be cleared of their important scruples . if lastly , the reason of the third assertion be asked . viz. why ought you to have the benefit of the law , and our protection to that effect , though you subscribe not to be true and faithfull to the common-wealth ? the answer will be this . 1. because we have been faithfull all along to the parliament , till now of late these stumbling-blocks are come in our way . 2. because we have been sufferers with you , and as much as any in the cause of liberty and reformation . 3. because we adhere still to our first principles upon which you did undertake to give us protection . 4. because we do promise to maintain the peace of the nation , and to pay obedience to the lawes thereof , whereof we crave the benefit . 5. and because notwithstanding all our former oaths and engagements ; yet we acknowledge not onely the necessity of a civill government in generall , for the preservation of humane society , and the prevention of out-rages which wicked men unrestrained would do to those that are peaceable ; but we consider also in particular , this government which gods providence hath set up over us , to be that under which we ought to live quietly and peaceably in our callings ; and to which we will submit in all things law full and necessary for common safety , without disputing the right and title , by which it standeth ; and seeing this is the duty , which we are willing to performe , we crave the protection due to such as behave themselves after this manner , although we subscribe not that engagement , which we conceive is greatly different from the tenor of these duties . this may be conceived to be the full strength and rationality of their plea : whereunto what by way of answer may be said ; shall afterwards distinctly appear in the re-proposals , and in the discovery of the way of satisfaction , to be given hereunto . sect. iv. what the straine of christianity is , which in the manner of the proposall is followed . the manner and way of proposing these matters , as to christianity seemes without offence ; the expressions being humble , modest , proper and grave ; the point of scruple solicitous , open and plain : and the matter of their professed resolution , without vanity or presumption , sad and serious , and although the title page , ( if it be supposed that the proposers of these doubts were also the publishers thereof ; and that the title page was appointed by them to be made as it is ) may seeme to contain something contradictory to the proposals themselves ; something unconformable to christianity , and something offensive to the superiour powers , which governe us at present ; yet it is more sutable to charity , to think that some inconsiderate zelot ; rather then any considerable company of learned and pious ministers of the gospel , was the publisher thereof , and the authour of the title page ; for it is not likely , that any true ministers of christ in a matter of such concernment , whiles they pretend to humility in their proposals ; would at the publishing thereof , claime to themselves the high titles , of learned and of divines : then which nothing almost could be counted more presumptuous in them , nor could any sting be found more injurious to wound the authority of their rulers with all ; then to brand their publick consultations , and the designes which they have for common safety ; with the-character which is given in psal 64. 5. to persecuting wicked atheists , viz. that they commune of laying of snares privily . but if any of themselves should have put forth these their own proposals ; with these high commendations of themselves ; and with so much despite against their superiours , to whom they seeme willing to be humble sutors for a favour ; then it may be judged not onely indiscretion and vanity ; but malicious hypocrisie ( even against the very matter and scope of their own proposals ) in him ( whosoever he is ) that hath thus done it . for if this stinging expression ( that they commune of laying of snares privily ) be the true meaning of the proposers of these matters ; and their positive judgement of the way of those to whom they offer their proposals ; it is apparent , that by the publishing thereof , they have none other aime , but under a faire pretence of reason and humility ; to commend themselves unto the discontented multitude , as learned and pious divines ; and under that notion , to foment in the popular weak apprehensions , the plausible prejudices , which the change of publick affaires hath begotten against the persons and the proceedings of their governours : which to cover , strengthen , and insinuate under a cloak of religiousness , and a colour of straitness of conscience , is as far from the truth of christianity , as that which to god and men is most abominable and hatefull . it ought therefore to be far from our thoughts , to suspect that any pious ministers of jesus christ ( who will one day reveale the secrets of all hearts ) should be accessary to any such contrivance ; but how far the publisher may be guilty thereof , and what a prejudice he hath cast thereby upon the proposals themselves , and what a jealonsie he hath raised against the single aime and christian intent thereof , is to be left unto his own conscience to be weighed in the presence of god . it shall no way in the least degree forestall my judgment in the consideration of the matters themselves by way of re-proposals ; nor my affection in the manner of representing the same to find a way of satisfaction thereunto . sect. v. what those who have subscribed the engagement , may justly re-propose unto these proposals . the ministers throughout this nation , who have judiciously and conscionably , as a matter of duty taken the engagement , may justly represent and re-propose to those , who seeme offended at them for so doing , this which followeth ; somewhat in imitation of their own stile , and in answer to these proposals . we ministers of the gospel of jesus christ , who have all of us from the beginning , sought faithfully the common good of the nation , and served therein the parliament , for the pursuance of the necessary ends of just liberty and réformation ; and have suffered heretofore many grievous things , in our names and estates from the common enemy ; and are now ( especially such of us as are posted up ) like to become sufferers of the like or worse things from our brethren , and friends hereafter . yet to this day we do constantly adhere to our first principles ; and are not staggered , either in resolutions or endeavours , to maintaine in our places and stations the peace of this nation , and to pay obedience to the laws thereof . we conceive it our duty in such a time as this , by all wayes of justice , of dutifullnesse , and of christian freedom with humility ; to preserve our inward peace and outward safety , by keeping a good conscience , in the case of the present engagement ; which we being required to take , and to subscribe could not refuse to do , as finding our selves obliged therunto , as to a duty whereof we can give this rationall account to all that shall desire to know , what our grounds are for doing the same . first , we have taken and subscribed this engagement ; because we hold our selves still bound , by our former solemn covenants and engagements , ( as taken by us in that sense , which their expresse words do undoubtedly declare ; which is most clearly sutable to their main ends of publick peace and safety ; and wherein it is at this time possible and lawfull for us to observe them ) to uphold the grounds of civill government in this land ; for the preservation of humane society , and prevention of all those evills , which the outrages of wicked men un-restrained would produce therein ; which is the whole effect of this engagement . secondly , upon mature deliberation we did perceive ; that the wise and holy providence of god , ( whose judgements are unsearchable , and wayes past finding out ) hath at this time against and beyond all mens former thoughts and expectations , shaken the foundations of this state , as it was a kingdom , and disabled that way of government and all that depends thereon , from affording any protection and preservation to any of the inhabitants of this land ; and hath inabled another forme of government to afford it ; wherefore we did conclude from the light of nature ; from the judgement of the learned ; from the practise of christians in former ages ; from our own principles ; and from our former engagements ; that it was the will of god , we should quietly and peaceably set our selves in our places and callings , to live under this government ; and to submit to it , in such things as are imposed upon , or required of us , by the powers which are in actuall possession ; being things in themselves lawfull and necessary , or expedient to the preservation of our selves and others . thirdly , because although we found others making a question of the way , how those who governe at present are come to the helme ; yet we conceived that in this case of the engagement , we were bound without disputing the right or title of those that are in place of magistracy ; to declare our willingnesse to be true and faithfull to the common-wealth of this nation , which now doth stand without a king , and house of lords : because we found this clear duty included in the obvious sense thereof . fourthly , because we clearly conceive , that there is no difference at all between the submission which the authours of the proposals themselves rightly acknowledge to be due to the powers , which are in actuall possession , and that which is required by the subscription to this engagement : for seeing the expresse words of the engagement give no ground , to interpret the act of subscription , beyond that which is a clear and known duty : therefore we think it not ( as to our consciences ) warrantable to interpret it otherwise ; but we rather think it contrary to a known duty , to make of a thing in it self lawful and necessary at this time , any scrupulous interpretation beyond what the words import ; or to suspend obedience from a duty , upon the conjecture of something which may be thought undutifull , when that which is to our conscience a known duty is apparent : upon which ground we declare , that we trouble not our selves , nor do we think it lawfull to stagger others in their thoughts ; with the inferences which the proposers make upon the subscription of the engagement , with reference to these queries . as how far it doth imply an approbation of the manner of the present establishment ; whether as effected by a full and free authority yea or no ? whether yea or no , it doth imply an active concurrence , and a ratifying consent of the people thereunto , further then what hath been already acknowledged to be due to the powers in actual possession ; by all that are in subjection under them , and depend upon their protection ? and whether yea or no , and how far it fastens an obligation to act to the strengthening and promoting of the government , which is at present , or may be hereafter established by the advantage of possible power ? we say , that to trouble our own , or other mens weaker consciences , with these or such like doubtfull conjectures to colour the suspension of our own , or occasion the aversion of other mens affections from yielding obedience to a clear and confessed duty , is not onely preposterous and contrary to the aime of healing breaches , and of advancing a publick good in this time of distraction ; but inconsistent ( as to our reason ) with the obvious meaning of the words , which are to be subscribed , and disagreeing ( as to our affections ) with the charity due , no lesse to superiours , then to other men , which is not to think evill when good may be thought of them . and lastly , it is opposite ( as to our spirits ) unto that wisdom which is from above ( the rule of our walking ) teaching us , to have pure and peaceable thoughts in all our actings ; to perform duties in godly simplicity , and without worldly wisdom ; to be gentle and easily intreated , to do good works without partial scrupulosity , and without hypocrisie . and upon these principles of true wisdom ( which we humbly conceive are not laid to heart , by our brethren in the third paragraph of their proposals ) we professedly wave all those scruples and the stumbling-blocks , which they have laid to themselves , and wherewith they have puzled others , upon this clear account ; that whenever the consideration of these things , which are said to be implyed in the subscription ( which we see not ) shall come before us , to be circumstantially considered for the edification of others , or the clearing of our own way ; we then shall be most ready to declare our sence therein , according to known principles and the circumstances , which god shall offer ; but in the mean time we think it answerable to the duty of christianity , that we should acquiesce in this plain and generall resolution ; that whatsoever hereafter shall appear to us in any of these doubtfull cases to be a truth , or a duty ; to be asserted or performed , for the good of the common-wealth ( under what forme , or without what forme soever we find it established ) we shall hold forth the same freely in word and deed towards all , behaving our selves therein accordingly in a peaceable manner . because to do otherwise , we think it so far from following a known rule of christianity in uprightness and simplicity , that it tends to nothing else but a prejudicate forestallment of our own and other mens thoughts , by the laying of snares and stumbling-blocks before them . the thing then which we re-propose to our brethren is this . that as we ingenuously conceive , there is no difference at all between the things which they themselves have mentioned to be duties of subjects to superiours , and the subscription required by the present authority to the obvious sence of the engagement : so we say to that which they call a difference , that notwithstanding this subscription , it is free for us in conscience to think differently of the manner of the establishment , according to that which our judgement and light doth or shall dictate unto us in reference to changeable circumstances , if onely at all times , and in all circumstances however changeable ; we engage our truth and faithfulness towards the publick good of the common-wealth under the same : whence we do acknowledge , that upon this engagement these consequences will follow , as to our consciences . first , that we are bound to approve of the present establishment , so far as the manifestation of our truth and faithfulness to the common-wealth , doth oblige us in our places to follow quietly our own callings , whether the authority over us be full and free or no . secondly . that we ought not to suspend and denie our active concurrence and ratifying consent to any thing which in the present establishment shall be offered and found lawfull and necessary for common safety ; being offered to us by the authority which is , especially because it is declared , that the originall of all just power is in the people : therefore conceiving that our consent is required hereunto , ( as being some of the people ) we judge it our duty in this sense to give it ; least we become accessary to the causes of disturbing our present peace or future settlement . thirdly , that we ought to be obliged in things lawfull , necessary and expedient for common safety to act at all times , in all places and capacities , to the promoting and strengthening of the establishment which gods providence hath set over us , and he hath inabled to afford us just protection . and seeing by this engagement , we think not our selves bound up by any words expressed therein ; to the particulars : ( of a full and free authority ; of the consent of the people ; and of the strengthening of another establishment , which may set it self up , &c. ) implyed and mentioned in the proposals : but meane to declare by our subscription , thus farre only as we have said , our approbation of , our ratefying consent unto , and our obligation towards the present establishment : therefore we conceive not that we do violate any of our former oaths , protestations or solemne league and covenant , whereunto by the former commands of parliament we actually were , or implicitely could be obliged , but we remember very well , and consider concerning the covenant ; both the time when , and the manner how , and the matter whereunto we were engaged by it ; and the sense wherein we then took it , and the asseverations that we should never be drawn from it by any terrour or combination whatsoever ; and the durable obligation brought upon our selves by it , even all the dayes of our life ; and the consideration which we had before our eyes in the taking of it ; namely , the glory of god in the first place ; the advancement of the kingdome of our lord jesus christ , in the second place ; & the happinesse of the king , and his posterity , as subordinate , and in order thereunto ( by the liberties of the nation preserved ) in the third place ; all which things , as we did formerly , so we do still duely consider : and find by the changeablenesse of publick affaires upon circumstances , which gods providence hath ordered for judgement over some , and for mercy towards others ; and by the unsut●blenesse of the late kings wayes with the kingdom of jesus christ , and the inconsistency of his course with the publick welfare of this nation : that the present frame of the state which now is , though different from what then was , hath not been set up by any breach of covenant : and that the engagement whereinto we are entered , to be true and faithfull to this common-wealth , as it now is ( viz. ) established without a king , and house of lords , hath nothing at all inconsistent with the former engagements ; or doth give us the least cause to carry about with us a conscience ( as to these things ) trembling and doubtfull , because we finde our selves free from all guilt of the least intention of violating any former promises , in things which are possible and lawfull to be done by us in our places ; which were unalterable conditions of all humane promises , at all times presupposed and implyed therein . nor is there now ( to our understanding ) any parity of reason ; in that which we at this time do , to that which would have been if we had done the like in time past : for although it would have been undoubtedly inconsistent with our covenant at that time ; when king , lords and commons made up a parliament , to have subscribed any engagement to the king & lords ( if it should by their agreement & authority have been required of us ) without the commons of england , because the covenant did expresly subordinate the relation which we had to the king and lords , unto the relation which we had to the common-wealth , yet now it cannot be understood to be inconsistent with the tenor there of ( when there is no king nor house of lords in being ) to be without them engaged to the common-wealth : because we never understood our selves otherwise engaged , nor could we justly by any covenant or oath whatsoever be otherwise engaged to them ; but in order to the common-wealth , and as they were true and faithfull to the same . therefore there is no parity of reason in that , which then would have been to that which now is ; neither in respect of the fundamentall relation of being eq●ally engaged to them , and to the common-wealth : nor in respect of the comparative relation , in cases of division and opposition , which was our condition a while ago : nor in respect of the present circumstances of our establishment , wherein there is none other power and authority visible , but that of the commons in parliament , as representatives to that common-wealth ; to which at all times , in all cases and capacities , we finde our selves undoubtedly obliged to be true and faithfull ; that is to say , willing and active to procure the peace , the safety , the plenty , and the welfare of this nationall society , in a parliamentary way , whether it be with , or without a king and house of lords : nor can any just desire of the personall prosperity of a man capable of being on a throne , or of men called lords , ( which yet we do not wish any should be deprived of in what is their just due ) be justly laid in the ballance by us , with that faithfulnesse which we owe to the whole common-wealth : nor can the present want of them , or any thing which they can claim justly , prejudice the truth of our affection , towards the publick weale of the nation in a way without them , no more then their presenct heretofore did take us off from aiming at the same publick weale of the nation , by the way wherein they formerly stood . there can bethere fore no parity of reason found , why the engagement to the one should sway with us as much as to the other , although the king , and lords-house were in being , which the former engagements did presuppose : but now this presupposall failing without our guilt , and by their own miscarriages against the common-wealth , all the engagements by which we were bound unto them , are ipsofacto , made void ; and our present engagement to the common-wealth , and parl , therein , is still the same which it was ; nor could any covenant or oath ever alter it , nor did any of us ever intend to infringe it . therefore we shall further re-propose unto these proposers almost in their own-words , that these things being thus considered ( as we conceive them to be truthes clear and unquestionable to all rationall mens capacities ) in the nature of this engagement ; and in the full relation wherein it stands to former engagements , cannot in our judgements minister the least matter of scandall or offence to any man whatsoever , either good or bad : who although they are not able to make , or happily so much as to understand subtile distinctions , ( for we make none , nor need we to seek for any ) whereby guilt may either be evaded or palliated ; yet we hardly can imagine , that any will be so irrationally and unconscionably injurious to us , as to look upon us , as breakers of our oaths and covenants in this case ; or as prevaricators of the most sacred and solemne things ; or as men of ductile spirits unto evill ; ( for to be ductile to our duty is our glory ) or of prostituted consciences , or led by principles of fear or interest ; which prejudices ( seeing it cannot be denied , that they are only founded upon the ignorance and mistakes of some men ; and upon the malicious informations and wrongfull suggestions of others , and not upon any solid or just reasons : therefore they ) do grosly wound the gospell ; and such as raile at us , or post us up to be persecuted ; and proclaime us to be perjured ; wrong us their innocent brethren , and expose our ministry to scorn , ( the honour whereof ought to be dearer to us then our lives ) endanger the reputation , and so weaken the power of it in the conscience of our hearers ( who in these times of distraction are soon perswaded to have low thoughts of their ministers ; chiefly when ministers themselves study to make one another contemptible ) as that it needs must be believed , that both christ , and the state also , will be greater loosers by their disorderly carriage against the subscribers of the engagement then either they , or any body else ; can be gainers by their nonscribing of it . we shall desire alwayes with our brethren , and we hope no lesse then they , to keep in mind the noble resolution of the apostle ; who would not in case of scandall use his own just power , but chose freely to suffer all outward inconveniences to himselfe , rather then to hinder the gospell of christ ; concluding that it was better for him to die , then that any in that behalf should make his glorying void : but he never chose to neglect any part of a necessary duty , for fear of any kings or lords displeasure ; or for the apprehension of any unjust reproaches , to be cast upon himself by other men although perhapsbrethren , he was resolved , and did conclude in this case , to go through evill and good report ●nd rather to suffer bonds & death , then not to procced in the work of his calling according to his conscience : nor could any combination offew or of many brethren together , take him off from such a resolution ; although otherwise in matters free to be done , or to be left undone as might tend to edification , he was of a most ductile spirit , and of a most facile and yielding disposition . 1 cor. 9. 19 , 20. 21. 22. we shall therefore again say with the proposers in our case ; that upon these and such like grounds purely consciencious , and not out of any private interest or design ; but for the manifestation of our affection towards the peace of this common-wealth we were not necessitated to forbear ; but were free to yield obedience to the subscription , which was required of us . and although how we need not for our ownsatisfaction , to desire any debate about the engagement ; yet if any shall desire a friendly conference with us about the same , we shall no manner of way decline it ; but rather further it on our parts , that it may be rightly ordered unto edification . as concerning the ensnaring oaths , and subscriptions offered by former governours ; we truly desire they may be duly considered , and that the just judgement of god brought upon those , who without respect to tender consciences did presse them , and lay them as stumbling blocks before their brethren , may be apprehended and seared ; but we conceive , that the requiring of a generall promise from subjects , to performe an undeniable and unquestionable duty to the communalty wherein they live by these that have the power of affording , or refusing civill protection to them , is not of the same nature with those former oaths and subscriptions , which former governours did require ; for the former did relate unto matters of religious concernment ; and not unto matters meerly civill , as this latter doth ; and then it is one thing , to seek advantages against those whom we would entrap : ( which was the episcopall designe in their canons ) and another thing , to lay the foundation of mutuall trust and confidence , between those that are to make up one body politick together ; for a● this subscription doth tend to nothing in it self , but this : so we are confident . that it is not proposed to any other end . therefore we are full of hope , that none will smart for it ; but such as are wilfull disturbers of the publick peace and safety : and that none may be found in such a categorie , our work shall be to gaine all men to their duties , by a clear conviction of their understanding concerning the truth , and faithfulnesse which they owe to the publick : nor shall we delight to make any odious , for not subscribing towards those that are in authority , as we are made odious rowards the multitude for discharging our conscience in subscribing ; but we shall rather condole with such , as conscionably abstaine from subscribing ; being grieved , that by their own default in duty , or weaknesse , they should be cast upon the sad dilemma , either to be lyable to the displeasure and just jealousie of their superiours ; or to be under the trouble of their own spirits ; which the fear aswell of sinning , as of chusing affliction doth bring unto men of conscience and ingenuity : and that these inconveniences may be avoided , we shall on the one hand pray and interceede for them ; that the many yeares exprience of their quiet behaviour and faithfull services , may be accepted towards a just degree of security , and assurance for future peaceablenesse : and on the other hand , we shall also exhort and intreat , that as none should subscribe faignedly to the profession of their duty : so all may do it sincerely ; but especially such , as hitherto have been faithfull to the cause ; and amongst all these most chiefly , such as stand piously for the testimony of jesus , either in the classicall or congregationall ministry : lest through their failing in this kind , some that watch for advantages against the office of the ministry it self ; and from their least haltings , make use of opportunities , ●o powre contempt upon the function ; may not see their hearts desire brought to passe against them . thus then we , who at present , upon these considerations to our consciences satisfactory ; and before all men justisiable , are free to subscribe the engagement as our duty ; do lovingly , as brethren , beseech those that subscribe it not , not to censure or asperse us ( whose reputation is as necessary for others as a good conscience for our selves ) to be men that draw reproach upon religion ; and vilifie the reputation of the ministry , by which the service of jesus christ is advanced ; nor cause others to think of us , that we esteme oaths as changeable as opinions , and so brand us with the odious marks of equivocation and prevarication , nor to subject us unto the contempt and hate of all , as men of loose and uncertain principles ; and we shall endeavour ( so far as god shall give us favour with out superiours ) to procure to them , the grant of their equitable desires ; that none of them may be out-lawed , untill by wilfull violation of the lawes they deprive themselvs of the protection , and forfeit the benefit thereof ; which we should be exceeding sorry for their and the gospels . sake , to perceive in any of them . sect. vi . what course may be taken to give these scruplers full satisfaction . in the fore-going section , the subscribers have apologized for themselves ; and i have said in their name , that which i am perswaded all may , and most will assent unto ; to wipe off the odium , and foul aspersions which are cast upon them for their forwardnesse to do their duty . now i shall humbly offer something further , towards the satisfaction of these scruplers ; that if the re-proposals of the subscribers , clear not their doubts sufficiently ; some other overtures may not be wanting to ease them of the same , and induce them to the performance of their duty . if then , in charity to them whom i esteem brethren , and in prudency to our selves , for the preservation of publick peace , by some mutuall assurance of fidelity between fellow-subjects ; it is expedient to think upon some satisfactory course , how to prevent further devisions , and heale ( if it be possible ) our breaches : left the common enemy both of religion and liberty , get his fit opportunity , by co-operating with our failings , to set us aworke to destroy each other , who together have co-operated hitherto in the common cause of reformation , and just liberty ; if ( i say ) this be expedient to be thought upon , i would humbly suggest , towards the removing of these scruples ; whether conscientiously by single-hearted brethren , or politically by some others who have double designes entertained ; these ensuing motions . 1. because no man can possibly receive full satisfaction in any thing , except he will uncase himself that all his doubtings may be known to those that sincerely study his content ; therefore our brethren who make these proposals are to be intreated to declare ; whether yea or no these be all the scruples , which they have against the subscription to the engagement ; so that if these be removed , nothing will further hinder their subscription ? 2. if these are all their scruples , and that nothing is further desired but the removall thereof , then our brethren are in the next place to be intreated further to declare ; whether they have in their eye any way of clearing these doubts , by which they conceive ( as knowing themselves best ) their satisfaction if it were followed might arise , and wherein their conscience would acquiesce ? as for example whether a well-ordered treaty , to remove mis-understandings , and to determine , by known principles , matters of duty , will do it yea or no ? or whether they conceive that nothing will satisfie their doubtings , and embolden them to subscribe , but either such a declaration to be made by the supream power , upon the engagement , as they shall rest contented in ; or else such a liberty to put in their own cautions , their limitations of performance , and their interpretation of the sence wherein they take it ; that in a manner they shall have their own will wholly , without yielding any thing at all to the will of their superiours , to give them satisfaction ? if they will not answer any of these queres , but will keep a hidden reserve of doubts ; or if nothing but one of the two last proposals , will be esteemed satisfactory : then it is evident , that in the proposers aime there is no sincerity ; for although they seeme by their proposals , to seeke satisfaction to themselves , and a way of agreement with others ; yet because they manifestly obstruct all the rational meanes of clearing thir own doubts ; and refuse to deale ingenuously towards the obtaining of an equitable satisfaction from others , in that wherein they pretend to be scrupled , it may justly be concluded , that these scruples are onely proposed to colour a wilfull resolution of non-subscribing , and of standing at a distance from under the present power ; and that consequently there is some further designe in hand as to state-affaires , tending to a future breach ; which how beseeming it may be to the humility and piety of such as are called learned and pious divines , to have a hand in , and what conscience it will be in them to cover it with the mask of tenderness of conscience ; i shall leave to the judgement of all single-hearted christians to determine . it is a sad thing to consider , how far some men , who want not parts ; and who undoubtedly are truly godly for the main ; are led sometimes ( in the agitation of the affaires , wherein a party which they do affect is in●eressed ) away from the simplicity of the gospel to play the politicians , and it is neither well credible to others , nor at all discernable by themselves ; how far when once they begin to warpe from the way of christian simpicity , and pure love to their duty ; the motions of their own passion ; the plots of other men ; and the designes of opposition against those whom they dis-affect , will insinuate themselves into their very consciences , under the pretence of piety and zealousness for religion ; which they falsly first imagine to be the cause they have in hand , and then in favour of this imagination they rashly licenciat themselves unto many things ; whereof in the day of their account they will be troubled to find a justifiable acquittance . but supposing as i ought to do , that in these proposers there is nothing under the deck ; but that in this modest and dis-creet way , the plaine truth and all the truth of their grievances , at the subscription is represented above board ; i shall now point at the means , which in a faire treatie , i conceive may produce unto them so much satisfaction , as in equity they can desire ; that they may have cause to deale ingenuously , either by accepting of that which is offered , if it may be procured , or by excepting against it , if it seem not satisfactory ; in which last case , i think it would be fair dealing in them , not only to alleadge their reasons , why they are not satisfied with what shall be offered ; but also to make their own demands , wherein at least they will rest satisfied ; for to lye only at the word of excepting , is an unreasonable posture in treating between two equals , when both are alike concerned in a matter of difference , far more then it is unreasonable when subjects by a treaty make their application toward superiours , and seek to gaine the favour of some equitable satisfaction from them in a matter of such concernment ; which imports no lesse then either the losse or the assurance of all their outward protection and safety . and seeing to stand alwayes on the excepting , and not at all on the offering or accepting hand , is a frame of spirit not onely unfriendly amongst the members of the same communalty , but altogether unsutable to the profession of christianity ; and also most of all unbecoming the worke of the ministery , and unproportionate to the wayes of peace and mutuall confidence amongst brethren ; therefore , i shall not be so injurious as to suspect any of them of any unwillingnesse to treat in a faire way ; nor shall i imagine , that any sinistrous designe is hatched by the matter , and the proposing of these proposals in the mind of a discontented party , to strengthen the captions , carping , peevish , and excepting humour of the times . i say , i shall not suspect any such thing , although to a jealous eye ; the matter thereof compared with the aime therein , and the covered close way of dispersing the same amongst the doubtfull multitude ; and at a time whiles petitions to gaine delayes , and respit for further resolutions , are presented to superiours , may look somewhat suspitiously . yet ( i say ) for all this i shall not suspect that any designe contrary to peaceablenesse , is fomented thereby in the affections of any : nor shall i wish , that upon the appearance of such a cause of jealousie any strictnesse should be used in the settlement of this businesse ; but i shall rather pray , perswade and exhort , that on both sides , the open carriage of all matters , as in the presence of god , may take away or prevent as well the appearance of subtile contrivances on the one hand , as the surmises thereof on the other : for both these equally blast the hopes of unity , and the grounds of amiable confidence in all men who are at a distance one from another ; for which cause i shall be a most humble sutor towards all sides , that on all hands , not only a friendly treaty may be set afoot , and chearfully assented unto ; but that whiles matters of just scruple are taken into consideration , therein to be resolved by known and predetermined rules ; the matters of clear duty in the interim may not be suspended or intermitted on eithersides , because all our danger lies in the neglect of common known duties , more then in any thing else : for if we would but do that which we confesse we ought to do , and which we wish others would do to us ; there would be no doubt a speedy healing of our breaches : nor can there any good reason be given why i should suspend to act a known duty in that wherein i am not scrupled , because i ought to be left free to abstain from acting in that wherein i am scrupled : that which in christianity is clear and positive , is alwayes to be intended before that which is dark and negative : nor may i with a good conscience , refuse to follow the light which i have in the main of a duty , so far as it is practicable ; because i want some light in some circumstantiall cases , which may fall in , as to me , to be unpracticable . if therefore this ground can be laid and assented unto , that whatever we shall agree upon to be a clear and undeniable duty in christianity or morality , shall be practised for it selfe , not withstanding all other differences or defects falling in among us , and that in the disquisition of matters we shall proceed alwayes first to determine that wherein we fully agree , before we mention matters of dis-agreement ; i am confident that we shall finde so much cause of satisfaction and assurance in each others resolutions and engagements of that kind , that the different apprehensions of matters which now seem extream ; and through our mutuall mistrustings of each other , are like to be the utter ruine of both , will be found very inconsiderable , and such as will be wholly swallowed up by the grounds of mutuall assurance which naturally results from every faithfull engagement , to practise things wherein there is a full agreement between parties ; for the not doing ( as i said before ) of that which in our places we should do with singlenesse of heart , without contradicting and contesting one with another , about that wherein we suspect each other ( as aiming at that which we should not do ) is the originall and great cause of all our distraction and unsettlement ; which if we could intend to redresse and remove ( viz. by overcoming evill with good ; that is , the feares of evill designs and enterprizes , with good motions and engagements unto unquestionable duties ) there is no doubt but we should find a cleare way to peace and reconcilement : this therefore is the course , which i would suggest to be followed , between those that are scrupled at the engagement , and those that are not scrupled at it , in their friendly conference and treatie , viz. first let matters of agreement be proposed , understood and ratified , in things positive and negative . secondly , let there be a professed engagement , to practise that which is answerable unto their agreements , and tending undoubtedly to edification between them . thirdly , let matters of disagreement both positive and negative be thought upon with these two cautions premised to prevent a breach . first , that no disagreement in judgement or practise , shall make void the dutifull engagement , to follow joyntly the matters of agreement . secondly , that to take away the offences , which may arise upon the differences of opinions and practises , some rules are to be pre-determined ; whereby contentious debates about the same may be prevented , and whereby the right use of christian , of morall and of rationall freedom therein may be setled . if therefore those pious and learned brethren , whose scruples against the engagement , being thus proposed , have a great influence upon the minds of others , to make them scrupulous and disaffected at it : if ( i say they would condescend to the overture of such a treatie , ( which hither to some have not been willing to do ) i am very confident through the blessing of christ , that an expedient would easily be found to settle their doubtfull thoughts ; and so to make all others willing to yield unto their superiours , that ground of just assurance and acquiescence , for which the engagement by them proposed , is requisite . and this is the course , by which those that are ingenuous may receive satisfaction , if they seek it as they ought ; but if any doth scruple more through policie then pietie , this course will not be liked of , because it will crosse their design ; which is , to keepe the minds of the weaker sort in a staggering condition , that they may not close to any settlement ; but lye open to all manner of changes : i shall not charge any of the authors of these proposals with any such designe ; yet i cannot absolve all of them from it ; for i may as lawfully suspect them in this matter as in any other matter i may do mine own heart , whereof although i know none evill ; yet i shall do my self no injury , to say , that yet there may be some mixture of deceitfulnesse in it , when i thinke my meaning is at the best ; for the apostle himself would not take upon him to justifie himself in all things . i know ( saith he ) nothing by my self , yet i am not thereby justifie ; but he that judgeth me , is the lord . so i may without offence say , of the proposers of these scruples , that although i know nothing by them , but judge charitably that their scruples as to them are truely conscientious yet i must also say , that thereby they are not justified from the mixture of collaterall designes ; but that it is the lord who will judge them . the maine of the businesse may be truly a doubt of conscience ; and yet the managing of it , in the hands of some may be somewhat else ; nor do i wrong the christian charity which i owe to all or any of them in this ; because it is lawfull for me to be jealous over them with godly jealousie lest by any meanes , as the serpent beguiled eve by his subtilty : so their minds should be corrupted from the simplicity which is in christ and truly to look but upon the matter it self , by comparing the former and latter parts of the proposals together , a doubt may be made thus ; that seeing the maine scruple where at they stick , is not so much against the duty expressed in the words of the engagement ; which is , to be true and faithfull , or against the object of the duty considered in it self , which is this common-wealth : or against the immediare qualifications of the object and of the duty ; which are , as it is now established without a king and house of lords , which are acknowledged to be the effects of gods providence ; but onely against the act of subscribing to the whole , in reference to some state-considerations and consequences following thereupon ; which tend to nothing else , but to suspend the minds of men , and take them off from the regular performance of a present duty , by the conjectural apprehensions of doubtfull inconveniences which may ensue as to the state . therefore it is not without a rationall ground of jealousie ; that although the matters proposed , may be reall scruples of conscience , and rationally reflected upon by some without prejudice ; yet that in this proposing of them , as to the disposition of the matter , to fetch about this form of speech , the hand of joab may also have been in it , for some selfe-interest of state . and this may be thought the more likely to be true , if we observe two things . first , that the words of this engagement ( which are scrupled at , and said to be contrary to former engagements , and the duties mentioned in the second sect. ) are not at all once alleadged ; to shew distinctly , wherein the mentioned contrariety doth stand ; but the objection is made confusedly against the act of subscribing to the words , according to that prejudice which the vulgar hath taken up against them in a generall notion . herein then the subtilty of the policy doth lye : that the matter should be couched in such a way , as doth most commodiously favour that notion , and strengthen it : which in men of learning , conscience and piety , feeking a clearing of doubts , doth not seem to be faire and plaine dealing , and therefore may be thought to have somewhat of a collaterall designe . secondly , we may observe also , that if the thing clearly professed in the second sect. of the proposals to be a known duty , had been really intended , and resolved upon to have been practised at this time no lesse then in generall termes acknowledged to be a thing at some time lawfully practicable ; there would not have been any inclination to do two things which here are done ; not without some contrivance . first , the performance of duties confessed to be due to such superiours , as are in places over us , and by a people in our case under them , would not have been per indirectum denied to be due by us unto them . secondly , the words of the engagement upon which the whole stresse of the scruple is said to lye ; and for which that which is confessed to be due to others is denyed to our superiour powers , would not have been suppressed , and left in the dark as they are ; but clearly mentioned and alleadged as they are not , lest the falacy of the pretended scruple should appear . for if the duty acknowledged in thesi , had been applied to the hypothesis of our present condition , and the duty required in the words of the engagement had been compared therewith , the pretended matter of scruple , would by the full agreement of the one with the other , havebeen found apparently impertinent : but it may be conceived , that the matter is laid thus before the pre-possessed reader , or weak discerner of such contrivances ; to the end , that upon a full acknowledgement of a just duty , and a willingnesse to perform the same , in a case like to ours , the iniquity of that which is supposed to be required of us , by the engagement ; may be heightened in mens apprehensions , who are easily swayed to receive the worst impressions of those that are in places of power over them : by how much then they seem to yield to a rationall duty , and be of an equitable disposition towards their superiours , by so much they prevaticate against the intention of the engagement to make it to be thought altogether contrary to reason and to justice ; by a slye concealing of the words , and a suspitious interpretation thereof , suggested , as containing matters very far different from the acknowledged duty , and wholly opposite to former engagements . whereas in truth and deed , there is no such thing aimed at by the engagement , nor implyed in the words thereof . so that from the third paragraphe of the proposals to the end thereof ; the whole matter and contrivance of the discourse may be thought ( and yet without doing injury to the authours ) nothing else but a politicall stratagem and sophisme grounded upon the mis-application and mis-interpretation of the engagement and covenant , to entangle weake and undiscorning consciences ; and to keep up the spirit of dis-affection in the mindes of the multitude under the pretence of scruples of that kind . the thing then to be offered to obviate the deceit of this politicall contrivance of the bosinesse , and to give satisfaction ( if it can be admitted ) to this politicall scrupulosity of conscience is this : that the words of the engagement in their plain sense ; which imports a clear duty , are to be confronted with that which in the second sect. they confesse to be consonant with the will of god , with the light of nature , with the judgement of the learned , with the practise of former christians , and with their own principles and former engagements : and then if the duty mentioned in the engagement doth run wholly parallell , as the case now stands with us , to that which they yield to be a duty as they state the case in generall themselves ; then they should be made to reflect upon themselves , that they ought to be satisfied in this ; that by taking the engagement , nothing is farther required of them then what they proclaime themselves , to be a performable duty in such a case . but if their politicall contemplations of the meaning of the engagement , through the sinister prospectives & jealousies which they take up , and foment against their superiours , by an uncharitable mis-construction of their aimes ; will not suffer them to acquiesce in this parallelisme of the engagement , with what they acknowledge to be lawfull ; then a further course may be taken , and shall be offered unto them , if they will intend to bring matters to a faire tryall and issue , and that is this : that the consequences , which they say are implyed in the words of the engagement , may be taken into consideration and examined in three respects . first , how far the words of the engagement , do import in the ordinary acception by an indifferent judge , any such matters , as they say are implyed therein . secondly , how far , if the words should import any such matters in any sense , the performance of the engagement in that sense , is agreeable with the duties mentioned by themselves in the 2. sect. performable by subjects towards their superiours , in the case they are supposed and wherein now we are . thirdly , how far the covenant and former engagements , wil be contradictory or not contradictory to this engagement , although the consequences here said to be implyed therein , should be granted to follow thereon . in all which matters , if upon known grounds and principles of christianity and rationality , a regular way of disquiry may be followed , as it becometh divines within their bounds , in reference to conscience , modestly , and not as it becometh states-men , in reference to interests , suspiciously , and if they will ingage to stand or fall to the issue of that disquiry ; i dare in the fear of god , undertake to let them see satisfactory grounds , whereby their scruples will be cleared , and wherein consequently their consciences ought to acquiesce , if they will not subordinate the inclinations thereof , to an affected scrupulosity for the love of a party . for that all this contrivance of the proposals , is like unto the hand of joab in the mouth of the woman of tekoah ; to bring about a designe , rather then to receive a single-hearted satisfaction for themselves ; is neither irrational to think , nor uncharitable to say , but just and equitable in prudencie to suspect : and here we have a clear example of a smooth and handsome conveyance of a state-business , under a ministerial cloak and pretence of religiousness , not in , but out of the pulpit ; which is one of the things which in another larger treatise , i have shewed to be one of the main causes of our present distempers and confusions ; namely , when ministers meddle with state-matters , either in their pulpits a●… were authoritatively , or out of the same more subtilly in such a way , and to such a purpose as this ; therefore to rectifie the fundamentall error of the aime and design of these proposalls , as to state-matters , let me referre the ingenuous reader , but especially these learned and pious divines , to an unprejudicat perusall of that treatise ; wherein if any shall show me , that i have wronged the profession , or unjustly taxed the practise of some , or mistaken my way in seeking peace & truth , to heale our present breaches ; i shall professe my self to be very much beholding to him . upon this whole matter then i shall professe thus much ; that although i thus trace in the spirits of these proposers by the matter and contrivance of their proposals such an inclination to meddle in state-affairs , which is unsutable to their calling ; yet that i have no prejudice against them in my heart for so doing , nor do i intend , to fasten upon them any charge of false and fained pretences of being scrupled , otherwise then indeed they are ( for i believe truly that they are thus scrupled , and puzzeled in conscience about their own imaginations concerning state-matters , rather through weaknesse and custome , and want of a rule to discern the motions of their own spirits , then through any set aime , to take upon them the management of state-matters ) but i look upon them , as the frame of their thoughts represents it self and them by their way unto me ; whereof i have discovered the rationality , the christianity and the policie , to shew , that in all respects satisfaction may be given them , if they desire it ingenuously ; and that if their spirit by the deceitfulness of error is led forth unadvisedly , in another way then they ought to walk in , that that also can be discovered ; for there is nothing hid but it shall be revealed : and being revealed , a rule may be found to rectifie whatever is amisse therein . i shall therefore for mine own part , not refuse ( if they will needs insist upon their politicall scruple , and thinke that their consciences ought to be engaged , into those state-considerations ) to deale with them upon their inferences from the words of the engagement , which is their own weapon onely with this caution ; that we shall not take opon us to become such absolute judges , of the wayes of those that are in places of magistracy , as to make our own interpretation of their wayes a rule of all obedientiall dutifulnes in our selves or other subjects , to bind thereunto as to a law , our ●onscience above christianity and morality ; and that in speaking of the actions and intentions of superiours we shall be no lesse charitable to them , then we would have others to be to us , or we should be to other men ruling in another place in such occurrences of publick affairs , with this proviso , their scruples even upon such politicall contemplations as they meddle withall , shall , if they please , be taken into consideration ; although we shall be in very great danger to go beyond the line of our calling , and every foot to go out of our way ; which my chief study is in all these agitations of matters by known rules to prevent : which the lord direct us by the light of his countenance , not onely to intend , but also to do , to the advancement of his glory , and our mutuall comfort in the way of righteousness , amen . finis . the printer to the reader . the treatise mentioned by the author a little before the ending of this discourse , is a large disquisition of the rules , by which all debates amongst christians in generall , may be agitated without offence ; and by which in particular , our present controversies may be composed , by a full discovery of the duties of magistrates and ministers towards the publick , and to each other in our present distracting occasions , wherein few men study a rule ; but almost all are carryed by meere interests . printed for rich. woodenothe , at the sign of the starre under peters church in cornhill , 1650. notes, typically marginal, from the original text notes for div a37074e-240 the occasion and inducement to write this treatise . the scope thereof . the things to be handled therein . in the proposals . sect. i. sect. 2. sect. 3. sect. 4. sect. 5 sect. 5. sect. 6. sect. 7 sect. 8. the mair● conclusion of the proposals . and three branches of it . the arguments proving the first branch . the arguments proving the second branch . the arguments proving the third branch . that the things proposed , as to th●… matter and manner of uttering the same , is not a●… all offensive but that th●… title page and the publication of th●… proposals , 〈◊〉 offensive , 〈◊〉 published b●… the authour of the proposalls themselves . who the subscribers of the engagement are . the grounds and inducements of their subscription to the engagement . 1. because the former : engagements oblige them to uphold the foundation of civill government . 2. because god hath altered by an extraordinary way , the government of this state , from a kingdome to a common-wealth , whereunto obedience is due . 3. because obedience is due to the publick power , without disputing their title . 4. because the words of the engagement are not to be otherwise interpreted then as they contain a clear duty . and the proposers interpretation of the engagement is undutifull . reasons why none should interpret the engagement as the proposers do . 1. cor. 13. 5. 2 cor. 1. 12. jam. 3. 17. an answer to the 3. sect. of the proposals , by way of reproposal . re-prosall to the 4. sect. of the proposals relating to the breach of covenan● . belating to the parity of reason , said to be between the engagement to king and lords , without commons , and to the commons without king and lords . the reproposall to the 5. sect. of the proposals relating to matters of offence and scandall . and relating to pauls example and resolution . act. 20. v. 23. 24. & ch. 21. v. 11 , 12 , 13. act. 21. v. 20 , till 27. and to the grounds of conscience , and to the motion of a treatie . re-proposal to the 6. sect. relating to ensnaring oaths . re-proposal to the 7. sect. relating to tender consciences . and to the way of security for peaceablenes . re-proposal to the 8. sect. concluding the whole matter . why a course of satisfaction is to be aimed at . to satisfie scruplers , all their scruples must be first known . then they themselves should declare their sense of that which may give them satisfaction . what to be judged of the scruplers , in case they will not declare themselves to the matters forementioned . how it comes to passe that some ministers play the states-men . in case the scruplers be plain dealing men , what ought to be their beheaviour in reference to a treaty . why matter of duty should not be suspended but effectually intended during 〈◊〉 treaty , and not withstanding some differences . ●…m . 12. 21. ●…hat things ●…ould be ●…andled in ●…he treatie , and in what ●…rder , if we deale with men of ingenuity . but in dealing with men of policie th●… course will not take . why the scruplers may be suspected though not charged with policie . 1 cor. 4. 4. 1 cor. 11. 3. 2 sam. 14. 19. and how their politicall scrupulosity and conscientious imaginations of this nature are to be satisfied in the generall . and also in particulars . 2 sam. 14. the substance of two sermons one touching composing of controversies, another touching unity of judgement and love amongst brethren : preached in two honourable conventions of parliament : the former, jan. 27, 1657, the other, feb. 4, 1658 / by edward reynolds ... reynolds, edward, 1599-1676. this text is an enriched version of the tcp digital transcription a57167 of text r1300 in the english short title catalog (wing r1291). 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. 72 kb of xml-encoded text transcribed from 22 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a57167 wing r1291 estc r1300 11781874 ocm 11781874 49105 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. a57167) transcribed from: (early english books online ; image set 49105) images scanned from microfilm: (early english books, 1641-1700 ; 546:7) the substance of two sermons one touching composing of controversies, another touching unity of judgement and love amongst brethren : preached in two honourable conventions of parliament : the former, jan. 27, 1657, the other, feb. 4, 1658 / by edward reynolds ... reynolds, edward, 1599-1676. [4], 38, 32 p. printed by tho. ratcliffe for george thomason ..., london : 1659. imperfect: second sermon lacking on film. reproduction of original in cambridge university library. eng concord. a57167 r1300 (wing r1291). civilwar no the substance of two sermons one touching composing of controversies. another touching unity of judgement and love amongst brethren. preache reynolds, edward 1659 12960 9 165 0 0 1 0 142 f the rate of 142 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2003-12 tcp assigned for keying and markup 2004-01 apex covantage keyed and coded from proquest page images 2004-02 olivia bottum sampled and proofread 2004-02 olivia bottum text and markup reviewed and edited 2004-04 pfs batch review (qc) and xml conversion the substance of two sermons one touching composing of controversies . another touching unity of judgement and love amongst brethren . preached in two honourable conventions of parliament . the former , jan. 27. 1657. the other , feb. 4. 1658. by edward reynolds , d. d. london , printed by tho. ratcliffe for george thomason at the sign of the rose and crown in st. pauls church-yard , 1659. honoratissimis , amplissimis , consultissimis d. d. harum nationum senatoribus in magno concilio , ardua reipub : negotia assiduo & indefesso studio tractantibus binas hasce conciones de controversus inter fratres componendis sedandisque unam : de fraternâ {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} & {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} alteram in summi honoris debitique obsequii testimonium . d. d. c. e. r. phil. 3. 15 , 16. let us therefore as many as be perfect , be thus minded : and if in any thing ye be otherwise minded , god shall reveale even this unto you . nevertheless , whereto we have already attained , let us walk by the same rule , let us minde the same thing . the a head and the members , christ and his people make up but one christ , and one church ; and this church like jerusalem a b city compacted within it self , wanting neither comlinesse to allure the love of those that behold it , nor strength to subdue the power of those that resist it . and in this building by how much the more curious the compacture is , by so much the greater is the deformity and danger of any breach therein , whether by heresie , which untieth the bond of faith , or by schisme which breaketh the bond of love . christ is c a prince of peace , and his church a kingdom of peace . when he d came into the world he brought peace with him , and when he departed , he e left it behind him : there is f nothing more contrary to the nature of the church , nothing more advantagious to the enemies of it , nothing doth more tempt hypocrites to forsake it , or strangers to despise it , then the distractions and differences which are fomented within it . what sad breaches are crept into the church of god in these nations , no man but he that is a stranger in israel , that dwelleth at the antipodes can be ignorant of . what great reason there is to have sad and mournfull thoughts of heart for the divisions of reuben , for the differences and distractions which are amongst us , every good man doth easily apprehend ; how much it is incumbent upon those whom the prophet calleth healers , isa. 3. 7. to put to their helping hand to prevent further ruines , and to close up the breaches of sion again , it is needless for me to prove . since therefore so long as we know but in part , and prophesie but in part , it cannot be but that there will be variety of judgements in the church , i have deemed it not incongruous or unbeseeming this present service , to open unto you out of these words of the apostle , such an heavenly way of calming and pacifying differences , as that no common adversarie of our religion or prosperitie may make any use of them against us . the apostle having ver. 3. warned the philippians to take heed of dogs , and evill workers , who endeavoured to corrupt the doctrine of the gospel by mingling circumcision and other legall observances therewith , shewing that though he had as many legall priviledges to rejoyce in as any of them , yet he cast them all away , and esteemed them losse and dung , for the excellency of the knowledge of christ , and his interest in him and his righteousness ; & the communion he had with him in his death and resurrection ; he then proceedeth to exhort the church to imitate his example , to prefer christ above all , to presse forward unto more holiness and perfection , and in case of differences of judgment , to wait in the use of means upon god by his word and spirit to reveale his counsel further unto them , and by their holy lives , loving affections , and united ends to prevent the danger , which otherwise their different opinions might expose them unto . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} as many as be perfect ] there is a double perfection , perfectioviae , and perfectio patriae , perfection attainable in our way to heaven , and perfection expected in our heavenly country it self , opposed unto the other as the whole to the part . when that which is perfect is come , then that which is in part shall be done away , 1 cor. 13. 10. perfection in the way is two fold , 1. created perfection , that habit of originall justice whereby adam was enabled exactly to perform that obedience which in the law written in his heart god required of him , and thus no man , christ only excepted , hath since the fall been a perfect man , eccles. 7. 29. 2. restored and evangelicall perfection . and this again is twofold , perfection of integrity and sincerity , perfection of parts , as the childe hath all the parts of the parent , and the believer as soon as regenerated hath all the members of the new man , grace for grace wrought in him . and perfection of maturity or proficiency , perfection of degrees , as beza here rendreth the word by adulti , men grown up unto a greater measure of spirituall knowledge and grace . as many then as are sincere , upright , and humble hearted , how great a progresse soever they have made in the grace and knowledge of god , must yet all of them be thus minded . it is not a precept belonging unto babes onely , but apostles and prophets , and the holiest of saints must be thus minded , must renounce all carnall confidence , all self performances , must suffer the losse of all , and esteeme himself a great gainer by the bargaine , to win christ , must acknowledge his own imperfection , and be still contending unto more holiness . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ] if any of you be so carnall , as through the cunning of false teachers , and through ignorance and unacquaintance with our selves , or with christ , are seduced to think otherwise , i doubt not but he who hath already called you , will rescue you out of the hand of so dangerous an errour , if by faith and prayer you attend upon the word of truth , and yeild up your selves to be taught thereby . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ] nevertheless , whereunto we have already attained , let us walk , or , we ought to walk , &c. so the words are an exhortation grounded on the tondition , whereby the former promise is limited . if we be carefull to walk in obedience and love , according to the light which already we have received , the lord will reveale more of his will unto us , using the light we have , will be a very ready means for the obtaining of more . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ] to walk by the same rule , there seemeth to be a double metaphoricall allusion in the originall words , the one to a military march , wherein a souldier keeps his proper rank and station , and obeying the order and rule which his commander gives . the other to an agonisticall or athleicall rule , wherein was drawn a white line by which the running of the horses was to be guided , as the learned civilian petrus faber in the second book of his agonisticon hath observed . this line or rule in our christian race is the word of god , the rule of faith , love , and a christian life , called walking in the spirit , gal. 5. 16. walking according to rule , gal. 6. 16. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ] the same with being {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , like minded , of one accord , of one judgement . let not the perfect despise the weak , let not the weake judge the perfect , but {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , in these fundamentall articles wherein we all agree in that common salvation unto which we all contend , let the piety of our lives in walking by the same rule of faith and love , the unity of our judgment , the concord of our affections , the concurrence of our ends , our consent and delight in the same truth ( all which are intimated in the words {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) let all this declare to the church of god and to our own consciences , that in our differences , christ notwithstanding is not divided , but that amidst the variety of our opinions , the purity , piety , and peace of the church is still preserved , and let these things likewise predispose and qualifie our hearts to admit of the revelation of further truth out of the word , and so make way to the reconciling of those differences which are yet amongst us . this i take in brief to be the scope and meaning of the text . wherein we have 1. the difference inter adultos & seductos in the church between perfect christians , and christians seduced . 2. the variety of judgements and opinions , which by reason of that difference may grow . 3. the right way of reconciling those differences . and that is 1. an humble submission of judgement , and willing attendance in the use of means upon divine teaching , god shall reveale even this unto you . he wil lead his people into all necessary truth , and give them all things requisite to life and godliness . 2. to have an {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , some main fundamentall doctrines wherein the dissenting parties doe all agree , which may be the measure and touch-stone of all other doctrines , to hold nothing which is either inconsistent with the truth , or unbeseemlng the majesty of that foundation . 3. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} to walk exactly and in order according to the things wherein we agree , not to break our rank , or desert our station , contrary to the rules which we have received . so that two things are herein implyed . 1. piety of life , to live answerably to the truths we know . 2. sobriety , moderation and prudence of spirit , to serve god in the place and condition wherein he hath set us , and according to the measure of the rule which god hath distributed to us , 2 cor. 10. 13. that neither by an unsuitable conversation we bely the truths we hold , nor under any pretence of service we breake forth to attempt any thing in the church beyond the place and station wherein god hath set us . 4. to hold the truths wherein we agree in love , unity , and constancy , for why should not the many truths wherein we agree , teach us to joyn in love , which is a christian duty , rather then the few opinions wherein we disagree , cause breach in affection , which at best is an humane infirmity ? the word here used {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in the use of scripture usually noteth not a bare rationall and intellectuall act of the minde , but judicium practicum , such a judgement as hath an order unto practice , which is the same with sapere , to have a savoury relish of truth , and so to apply the minde unto it , as matth. 16. 23. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} thou savourest not the things that be of god , rom. 8. 5 , 6. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , &c. they that are after the flesh , doe mind the things of the flesh ; and they that are after the spirit , the things of the spirit ; for to be carnally minded is death , but to be spiritually minded is life and peace , col. 3. 2. if ye be risen with christ {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , set your affections , have your mindes upon things above , phil. 3. 19. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , who minde earthly things , whose hearts , studies , inclinations , affections are earthly and brutish . we are not therefore barely to think the same things whereunto we have already attaind , to affirm them : but in the main , to agree with one another in the same ends and designs , that is , when we hold the same generall truths , in so holding {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , to have the same purposes , to pursue the same intentions , to carry on the same designs of glorifying god , edifying the church , and saving one another thereby . these are the four excellent ways which the apostle in this text prescribeth to reconcile controversies , to close up divisions , to reduce calmness and serenity upon the face of a distracted and dilacerated church . we have briefly opened and analysed the words , let us now take a short review of them again for our further instruction and benefit . 1. we may observe a difference which the apostle makes amongst the members of the church : some strong , some weak , some perfect , some seduced , some listning to paul , and others to the concision . as on the same foundation , some parts of the building may be marble and cedar , other parts lath and tearing , some strong , and others ruinous . as in the heavens , so in the house of god , some stars differ from other stars in glory , 1 cor. 15. 41. he who hath the fulness of the spirit , and a residue to give still unto him that lacketh , doth yet blow by his spirit where he listeth , joh. 3. 8. and divideth to every one severally as he will , 1 cor. 12. 11. yet alwayes {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a measure only of knowledge , of faith , of grace , of every needfull gift , rom. 12. 3. which the apostle calleth the measure of the gift of christ , and the measure of every part , ephes. 4. 7 , 16. unto which measure there will ever , while here we are , be something lacking , 1 thes. 3. 10. they who have most , have not a fulnesse , except comparatively , and respectively to some special service , as zachary , elizabeth , stephen , barnabas and others are said to have been full of faith and of the holy ghost . otherwise the best must say , as our apostle here doth , not as though i had already attained , or were already perfect , but i follow after , and reach forth , and presse forward . some have need of milk , others of strong meat , some babes , others of fuller age , some unskilfull in the word of righteousness , others senses exercised to discern good and evill , heb. 5. 12 , 13 , 14. some fitches , some cmmmin , some bread-corn , isa. 28. 27 , 28. some have knowledge , and others weak consciences , 1 cor. 8. 7. some are first born , and they have five talents , a double portion of the spirit , as elisha had , 2 reg. 2. 9. matth. 25. 15. others are yonger children and have lower abilities , who therefore have not so large a stock , nor so noble a service . some children by reason of their strength do perform work , others by reason of infancy and infirmity do only make work , some are for the schoole , and others for the cradle , some for the field , others for the couch , some for duty , and others for cure , and yet all children . with such admirable wisdome hath god tempered the body that there might be a various love amongst the members , in the strong to the weak a love of care , in the weak to the strong a love of reverence , that the strong may learn to restore the weak , and the weak to imitate the strong , that by those who fall , the strong may learn to fear ; and by those that stand , the weak may learn to fight ; that the weak by the strong may be provoked to emulation , and the strong by the weak may be provoked to edification : that they who stand may be for the praise of christs power and grace , and they who fall for the praise of his patience and mercy , and that in the variety of different supplies unto the members , the fulness of the head may be admired . let not those therefore who have more eminent gifts superciliously overlook & despise their inferiour brethren , for who hath made thee to differ , or why dost thou glory as if thou hadst not received it ? rather thus judge , the more thy gifts are , the greater must be thy service to the church of christ here , and the greater thine accompts at his tribunall hereafter . and again , let not those who have not so great a measure , envy or maligne the gifts of others , for it is god who hath made them to excell , and why is thine eye evill , when thy masters is good ▪ rather thus consider , the head cannot say to the foot , i have no need of thee , and the best way to improve , and increase the gifts of god , is with humility and uprightness to imploy them . the apostle hath spent one whole chapter upon this argument to perswade christians from unbrotherly censures of one another upon difference of judgement in smaller things , rom. 14. pressing this duty by many reasons . 1. god who is the judge receiveth men into his favour notwithstanding their differences , therefore they ought not mutually to cast one another out of their own favour , vers. 3. 2. our brother is anothers servant , and not ours , therefore we ought not to make our will or judgment the rule of his , ( servants should have no will of their own , but their lords ) since god can and will keep him in service and from dangerous falls as well as us , vers. 4. 3. he walketh according to the light and perswasion of his heart , so that his failing is erroneous only , but not pertinacious , so long as he doth reverence light , and resolve that his heart shall not reproach him , he is docile and reducible by any clear conviction , his heart is god-ward , though he do sometimes miss his way , vers. 5 , 6. 4. we must all be accomptable to a common lord , and have thereupon work enough of our own to doe , and therefore ought not to make others accomptable unto us , we have none of us dominion over our selves , therefore not over others neither ; ver. 7. we have a lord , who dearly purchased the dominion over us , and before whose tribunal we must all give an account of our selves , vers. 8 , 9 , 10 , 11 , 12. 5. by judging , despising , and offending one another , we break the rules of christian charity , grieving and endangering the souls of our brethren , vers. 13. 15. we expose those good things wherein we agree unto reproach , vers. 16. and prejudice the great things of the kingdom of god , righteousnesse , peace , joy in the holy ghost ( which are the things which render us acceptable to god , and therefore should make us approved of one another ) by our uncharitabe altercations in smaller things , vers. 17 , 18. we hinder the peace and edification of one another , vers. 19. we minister occasion of falling , stumbling and offence to our weak brother , ver. 20 , 21. we abuse our liberty by making it a ball of contention , when we might enjoy it within our selves , without any such danger , ver. 22. we go about to entangle our weak brother by inducing him to act doubtingly , and without a warrant and perswasion of the lawfulness of what he doth , ver. 22 , 23. so then what ever be the differences amongst true believers , who agree in the great things of gods kingdom , the strong ought not to despise the weak , nor the weak to judge the strong , neither ought to hurt , grieve , wound , offend the hearts of one another , in as much as we are all fellow servants to one common lord , who will judge us all , and in as much as we are owned by that lord , and accepted , the weak as well as the strong , who doth not so much value us by the degrees of our knowledge , as by the sincerity of our love , who doth not reap any benefit by the difference of our services , but is pleased and glorified by the uprightness of our hearts , yea possibly is more pleased with the conscionable tendernesse of the weak brother that errs , then with the confident and inexpedient liberty of the strong brother who doth not erre . ii. we may here note wherein the perfection of a christian standeth , viz. in {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , to think of christ , and think of himself as the apostle paul here did . 1. to shake off all self opinion of our owne righteousness , all morall presumptions and steshly confidence in any performances of our own , in our most zealous and blameless conversation , they are good in genere viae as paths to heaven , not in genere causae , as proper causes on which we may depend for salvation . he that living in the country hath a rich office given him freely in the city , must travell from the country to the city if he will enjoy it , but he must not ascribe the enjoyment of it to his own journey , but to his patrons bounty . we must be dead in our selves if we will be alive by the life of christ , we must suffer the losse of all , and esteem it an excellent , bargain for the gaining of him , we must not establish our own righteousness , if we will be found in his , the a nearer any soul comes unto god , the more it learns to abhor it self , by his light discovering its own deformities . the b angels cover their feet and their faces , c moses exceedingly fears , d elias wraps his head in his mantle , the e prophet isaiah cries out i am undone , and holy job , mine eyes seeth thee , therefore i abhor my f self , the greater our approaches and acquaintance is with god , the lower our thoughts will be of our selves , the stars disappear when the sun riseth . though heaven be high , yet the more there is of heaven in the soul , the more humble and low it is . mountains must be level'd to make a way for christ . as the g orator said of trajan te ad sydera tollit humus , that his walking on the ground raised him in the estimation of his people unto heaven , we may say of an heavenly soul , te ad humum caelum deprimit , the more heavenly , the more in the dust . qui deo placet sibi de se nil relinquit , h the more we study to please god , the more nothing we are in our selves . 2. to rejoyce in the lord , and in his righteousness alone . i will make mention of thy righteousness , of thine onely , saith the psalmist , psal. 71. 16. all mine own is as a menstruous cloath : so true is that of st. austin , i justitia nostra potius in remissione peccatorum constat , quam in perfectione virtutum . 3. to have communion and conformity to christ in his death and resurrection by inchoate holinesse , by mortifying our earthly members , & glorifying god in an heavenly conversation . k the love of christ constraining us to dye unto sin , because he died for it , to give our selves l living sacrifices unto him who was pleased to give himself a dying sacrifice for us . m for our own we are not , but his that bought us , n as the civil law saies that a redeemed captive is his that bought him , per modum pignoris , though not per modum mancipij , till he can restore the price by which he was redeemed . this we can never be able to doe , therefore we must ever be the servants of him that bought us . 4. to be alwaies so tenderly affected with the sense of our own manifold imperfections , and coming short of the glory of god , that thereby our hearts may be the more inflamed , by an heavenly ambition and noble pursuite , to press forward in the use of all holy means , unto more neernesse and intimate communion with the lord christ . the lord is pleased here in the church militant , in the land of temptation , by such slow and slender progresses to renew his servants , a ut sit quod petentibus largiter adjiciat , quod confitentibus clementer ignoscat , as austin excellently speaks , that there may still be a residue of spirit and grace wherewith abundantly to answer the things which are desired , and mercifully to pardon the sins that are confessed , that every mouth may be stopped from its own praises , and opened in the praises of god , from whence it cometh to pass that gods servants , being alwaies b displeased with their present imperfection , do presse forward unto that whereunto they have not yet attained ; like the waters of the sanctuary from the ancles to the loins , the water of life within them never giving over flowing , untill it spring up unto eternal life , joh. 7. 38. that those sins which in our c justification are remitted , may be so daily in our sanctification weakned and diminished , that at last in our salvation they may be utterly removed . d hic enim non peccare praeceptum , in caelo praemium . in this life not to sinne is our duty , in the next it shall be our reward and glory . thus as christ never gave over his work on earth , till he had brought it to a consummation , joh. 19. 13. nor will give over his work in heaven till that likewise be pronounced consummate , rev. 16. 17. 21. 6. for he must reign till he hath put down all authority and power , 1 cor. 15. 24. that he may save to the uttermost those that come unto god thorow him , heb. 7. 25. so the servants of christ rest not in any past performances , are not weary of well doing , but labour to perfect holinesse in the fear of god ; as by repentance they break off their sinnes and do not finish them , ( of which we read , dan. 4. 24. jam. 1. 15. ) so by a continual progress of sanctification they labour to increase more and more , 1 thes. 4. 1. to grow in knowledge and in grace , 2 pet. 3. 18. till they come to be perfect men , and to that measure of the stature of the fulnesse in christ which he hath intended for them , that they may be compleat in him , and filled with all the fulnesse of god , ephes. 4. 13. col. 2. 10. ephes. 3. 19. thus as in the body , so in the soul , hunger is usually a sign of health , and the greater our present perfection is , the greater will be our longings after more perfection . no man in those dayes was nearer god then moses was , and no man ever made , if i may in a spiritual sense so call it , a more ambitious prayer then moses did , exod. 33. 18. i beseech thee shew me thy glory . as absalom when he was brought from banishment , aspired higher to come into his fathers presence , 2 sam. 14. 32. so the soule when it is once delivered from the thraldom of sin , is still more & more ambitious of neerer approaches and accesses unto god , rom. 5. 1 , 2. psal. 42. 2. in these things consisteth the highest perfection attainable here , in remission of sin , in the gift of righteousness , in conformity to the death and resurrection of christ , in an humble and penitent apprehension of our own failings , in renouncing all carnall confidences , and in an importunate and indefatigable contention unto more grace and glory . iii. in that the apostle saith , if in any thing ye be otherwise minded , viz. touching legall rites , and mosaicall ceremonies , or touching the doctrine of christian perfection , and the weakness of your present graces and attainments , the lord will in due time out of his word , and by his spirit , if you be carefull in the use of means , and attendant upon his teaching , reveal the same unto you . we may from hence learn , that in the best ages of the church there have been , and therefore we cannot expect but that there ever will be , varieties and differences of judgment amongst the members thereof ; 1. while we know but in part , and prophesie but in part , 2. while there is difficultie in the disquisition of truth , 3. weaknesse of judgement in men to make that inquirie , 4. carelesnesse to try the spirits , and to prove all things , 5. prevalency of some lust or spirituall interest darkning the mind , and entangling the judgment . 6. credulity in attending unto false teachers , 7. itching ears , affecting and hankering after novell suggestions . 8. a too great reverence to the persons of men , having them in admiration , and giving our selves up by a blinde obedience , and implicite faith unto their hands , 9. while there is sleepinesse and inadvertency in the labourers , 10. cunning and sedulity in the adversaries . 11. unweariednesse in circumambulation and supersemination of the envious man , we cannot expect but there will be {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , men that will not in all things agree with their brethren , we cannot wonder to see some corne in the field of the church smutted and mildewd , and kept back from maturity by the twisting of weeds about it . when we remember the angry dissentions between the a western and eastern churches in the case of easter , the sad differences b between the roman church , and the affrican and other churches , in the businesse of rebaptization in the daies of cyprian , the dolefull c dissentions between chrysostome and epiphanius breaking forth into mutuall imprecations , the great breaches in many famous and ancient synods , the differences of judgement between cyrill and theodoret , basil and f damasus , g austen and hierom , h hierom and ruffinus , i rhemigius and hincmarus , k peter of alexandria and miletius , when they were both in prison and confessors for the truth : and of late years in the dayes of ed. 6. between l ridley and hooper , afterwards martyrs , and in queen maries m dayes between the english protestants in exile for true religion ; nay when we consider that a barnabas and a paul had there contention , act. 15. 39. that a peter and a barnabas had there dissimulation , gal. 2. 11 , 12 , 13. that the apostle hath told us , that there would be some in the church who would build upon the foundation silver and gold , and others hay and stubble , 1 cor. 3. 12. that some were for paul , and some for apollo , and some for cephas , and others for none of them all , but for christ without their help , 1 cor. 1. 11 , 12. that our saviour hath said , necessary it is that offences come , math. 18. 7. and the apostle there must be heresies or sects , 1 cor. 11. 19. n that the victory of truth , the malice of satan , the hypocrisie of men , the constancy of the perfect , the frailty of the seduced , the compassion , and patience of the lord may be discovered , well may we , as our duty is , wish , and pray , and project for unity in the church ; but till satan , and all the enemies of the church be chained up , and the members thereof have attained unto their full stature , there cannot be expected such an universall consent of judgments , and harmony of doctrines even amongst good men themselves , as shall not admit of some varietie and dissonancy . iv. in this case of unavoidable differences amongst good men , there ought to be mutuall charity , meekness , moderation , tolerance , humanity used , not to judge , despise , reject , insult over one another , not to deale with our weaker brethren , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} sed {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , as with aliens , but as with brethren , not to poceed presently unto seperation , rejection , anathematization , but to restore those that are overtaken with any errour with the spirit of meeknesse . the apostle suffered some things {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the exigences of the church requiring it , which in other cases they did not allow , they allowed jewish ceremonies , some time and leisure for an honorable interment . we finde optatus forcing even upon the donatists the name of brethren . it was grave advice of gregory nazianzen in such disputes , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , to decline all exasperations , to use all meekness and condescention , so farre as our duty to truth will give us leave , that so though we cannot reconcile the judgements , yet we may gain the affections of our brethren . it is noted of basil that in the controversie concerning the holy spirit , he forbore all unwelcome words , and phrases , whereby the contrary minded were exasperated , and the unstable startled and made jealous , and used such milde insinuations as might win and confirm men in the truth . for a more particular stating of this point . let us 1. distinguish of opinions . some are in the foundation , in those necessary doctrines upon which the house of god is built , 1 cor. 3. 9 , 10. heb. 6. 1. matth. 7. 24. the errors contrary wherereunto are pernicious and damnable , 2 pet. 2. 1. some are only in the superstruction which do not so neerly touch the vitalls and essentials of religion , which are not fidei but quaestionum , as austin somewhere distinguisheth . such were in the apostles time disputes touching meats , and drinks , and dayes , and things indifferent , rom. 14. 5 , 6. and in our dayes touching forms of discipline and goverment in the church , wherein men abound in their own sense , with meekness , and with submission to the spirits of the prophets . 2. we are likewise to distinguish of persons , fome are seducers , who out of pride , enmity against the doctrine which is according unto godliness , carnall ends , desire of advantage and domination , do sow tares in the church , and labour to cause rents and divisions therein . such were hymeneus , philetus , diotrephes , c. others are seduced people , who through ignorance and credulity are led away captive by the cunning craftiness of those who lie in wait to deceive , 2 tim. 3. 16. eph. 4. 14. again some are pious , meek , and peaceable men , others are of turbulent and tumultuating spirits , who love to kindle flames , and to foment divisions , and to fish in troubled waters . joachim . camerarius in the life of melancthon complaineth of the faction of flacius illyricus upon this accompt who loaded with challenges and reproaches as betrayers and deserters of the truth , all who were not as flagrant and vehement as themselves , contrary to the meek temper of that good man , who would have all things which might without wickedness and with a good conscience , be endured , rather then new wounds to be inflicted upon the church of christ . these things being premised , we conclude ; 1. that there can be no syncretisme or accommodation in case of differences , where the differences are against the foundations of faith , worship , obedience , and holiness , there can be no agreement between light and darkness , christ and belial , damnable heresies , and the doctrine according unto godliness , 2 cor. 6. 14. 17. 1 cor. 10. 21. we must depart from the impurity of hereticall synagogues , isa. 52. 11. gal. 1. 8 , 9. hereticks are to be admonished , and in case of pertinacy to be rejected , tit. 3. 10. therefore there may be no brotherly concord or coalescency with them : but seduced persons are to be by the spirit of meekness and gentleness instructed , and if it be possible be wonne unto the truth , and delivered from the snare of the divel . 2. though the differences be not prima facie , so dangerous , yet notwithstanding if it be evident that they be purposely sowed by men of turbulent and ungracious spirits , meerly to kindle flames , and foment divisions , to lay the foundation of perpetual broiles and jars in church and state , to gratifie the common adversary of the reformed churches , and to be subservient unto his ends and designs , in this case the apostle hath taught us to mark such men , and to take heed of them , rom. 16. 17. and would not give place by subjection for an hour unto them , gal. 2. 4 , 5. 3. where a syncretisme and agreement is allowable , yet we must love and joyn peace and truth together , zach. 8. 19. we must not betray the truth , or dissemble it , or make a mixture of truth and falshood , a kind of samaritanisme in religion ( for of them it is said that they feared the lord , and served their own gods , 2 reg. 17. 33. and therefore gods people would not admit them into the society of building gods house , ezra 4. 1 , 2 , 3. ) we must not adde or diminish one jot or title to or from divine truth , or temper and reduce it to the rules of meer humane wisdom . jeroboam , and abaz acted beyond their power , when they set up ways of worship , subservient unto carnal interest , and not according to the will of god , we can do nothing against the truth , but for the truth , 2 cor. 13. 8. math. 5. 18 , 19. deut. 4. 2. 4. when the foundations and necessary doctrines of law and gospel , of faith , worship , and obedience are safe , and on all sides unanimously embraced , there in differences of an inferiour nature , which do not touch the essentials , and vitals of religion , mutuall tolerance , meeknesse , and tenderness is to be used , as amongst brethren , and fellow members . in the body , if a finger have a gangraene in it , which cannot be cured , the body cannot without danger of deadly infection hold communion with that member , and therefore it is severed and cut off , ne pars syncera trahatur ; but if it have onely a bile , or some other less dangerous sore , the other parts love and cherish it , and are not at all cruel and churlish unto it . and this is consonant to the doctrine of sciptures , which teacheth the strong to bear with the infirmities of the weak , rom. 15. 1. the spiritual to restore their brethren with meeknels , gal. 6. 1. the members to have the same care of each other , 1 cor. 12. 25. to do nothing through strife , or vanglory , but in lowliness of minde to esteem others better then our selves , phil. 2. 1 , 2 , 3. with lowlinesse , meeknesse , long-suffering , to forbear one another in love , endeavouring to keep the unity of the spirit , in the bond of peace , ephes. 4. 2 , 3. to follow peace with all men , with whom we may retain holinesse too , heb. 12. 14. peace is the ornament and honor of religion , psal. 133. 1. and the wisdom which is from above is first pure , and then peaceable , gentle , full of mercy , jam. 3. 17 , 18. god is a god of peace , and christ a prince of peace , and his legacy to his church , was a legacy of peace , hereunto he hath called us , to be all of one mind , and to love as brethren , 1 pet. 3. 8 , 9. love and a spirit of unity and peace is the new commandment , the oyntment which ran down from the head to the members . he that is not a man of peace , cannot be a man of god , this is an oyntment which belongs only to christs body , exod. 30. 33. divisions are fruits of the flesh , 1 cor. 3. 3. contention a childe of pride prov. 13. 10. light vapors many times come down in great tempests , and light differences through pride may grow into great stormes , whereas love covereth a multitude of sins , 1 pet. 4. 8. . and as it is consonant to the will of god , so it is greatly beneficiall to the common body . 1. hereby we shew forth the communion of saints , that we are all members of the same body , when we seek every man anothers wealth , 1 cor. 10. 17 , 24. one body is animated by one spirit , ephes. 4. 4. hereby we are known to be christs disciples , joh. 13. 34 , 35. 2. hereby we jointly promote the welfare of the whole body , whereas biting and devouring is the way to be consumed , gal. 5. 15. 3. hereby we prevent the insultations , and advantages of common enemies , when we fall out amongst our selves , hoc ithacus velit , & magno mercentur atridae . 4. hereby euen ciuill interest and safety is preserved . charity is a bond which keeps things fast together , col. 3. 14. a whole faggot is not easily broken , cut away the bond , and then without further breaking the sticks will fall one from another . i will conclude this point with two good sayings of renowned calvin , the one touching luther , though saith he , he should call me divel , yet i will still esteem of him as of an excellent servant of jesus christ . the other of another person who is not there named , such a man saith he is a sincere minister of christ , a godly and a moderate man , therefore though he dissent from us , i will not cease to love him still . v. i shall now proceed to speak a few words touching the rules which the apostle giveth for reconciling difference in the church : whereof the first is , to attend upon god in those means and waies whereby he is pleased to reveale his truth unto us , to dispossesse our selves of prejudice and partiality , and with candid affections & judgments to try the spirits , as being assured that in all points needful unto life & godliness , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , he who hath already revealed that wherein we agree , will also reveale that wherein we differ , if with meekness of spirit , without wrath and cavillation , we doe waite upon his word . and the means thus to doe , are 1. to study the scriptures , which are the alone rule of all controversies , and are able to make us wise unto salvation , and throughly to furnish us unto every good work . 2. to attend on the ordinances which open the scripture unto us , the ministery which christ hath erected for this very purpose to perfect the saints , and to bring them by the unity of the faith , and knowledge of the son of god unto a full stature , ephes. 4. 12 , 13. 3. because the scripture may speak , and the ministry teach , and the heart all the while be sealed up and hear nothing , except the lord from heaven speak , and open the heart to attend , as he did the heart of lydia , therefore we must ever remember davids prayer , psal. 51. 8. make me to hear joy and gladness , otherwise seeing i shall not see , and hearing i shall not hear . it is the spirit of wisdom and revelation , which both openeth the heart to the word , giving an understanding to know the scriptures , and openeth the scriptures to the heart , for he takes of christs , and sheweth it unto us , joh. 16. 14. the spirit doth not reveale truth unto us , as he did in the primitive patefaction thereof to the prophets and apostles , by divine and immediate inspiration , or in a way of simple enthysiasme , but what he reveals he doth it by , and out of the scriptures ( which are the full and perfect rule of faith & obedience ) as christ opened to his disciples in the scriptures the things which concerned himselfe , luke 24. 27. so then the only light by which differences are to be decided is the word , being a full canon of gods revealed will , for the lord doth not now as in former times make himself known by dreams or visions , or any other immediate way . to this the apostle referreth the church against danger of wolves , act. 20. 32. this he saith is profitable , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , 2 tim. 3. 16. to this only st. austin had learned a timorem & honorem deferre . b si ad divinae traditionis caput & originem revertamur cessat error humanus . c haec sunt causae nostrae documenta , haec fundamenta , haec firmamenta . d and this is the meaning of tertullian , optatus , vincentius lirinensis and others , when they teach us to prove the truth of doctrine by ecclesiasticall tradition , and the voice of the church , for they speak of apostolicall churches , which tertullian calls matrices ecclesias , and not of the the peremptory authoritative decision of any present church , for they were all able in so short a time as was between them and the apostles , to draw down from the apostles a doctrinall succession , which he calls traducem fidei , and to assign the time , authors , and posteriority of those heresies which they gain said , as he saith solemus haereticis compendij causâ de posterioritate praescribere . i decline controversie , thus only in a few words . 1. it is fit that he who made the word should be judge of the meaning of it , 1 cor. 2. 11. e cum de rebus deisermo erit , concedamus cognitionem sui deo , saith hilary . 2. when any assembly of men assume to themselves a judicature which they deny to others , they will shew some ground of the difference , and some commission directed to them , and not to others , which the church of rome endeavouring to doe , are forced ( though with little advantage ) f to fly to the scriptures : so that in this overuling controversie , the scripture is made the judge , and why not as well in all the rest , since in them a lesser light then scripture is presumed to suffice ? but then the objection is , how shall i know the meaning of scripture , wherof one giveth one sense , and another another , if there be not some infallible judge to have recourse unto ? i answer , 1. ad hominem how shall i know that this man or church is to give that final sense which my conscience is bound to rest in , rather then another man or another church . 2. we say , that the word is g perspicuous and hath notas insitas veritatis in all needfull truth , as being written not for scholars only , but for vulgar and illiterate men . and that this light in the word is manifested unto us , 1. by the manuduction and ministry of the church , pointing unto the star which is seen by its own light . 2. because we bring not such an implanted suitableness of reason to scripture as we doe to other sciences in which the principles are exactly consonant to the ingraffed notions of the minde , therefore , to proportion the eye of the soule to the light of the word , there is required an act of the spirit opening the eyes , and drawing away the veile , that we may discern the voice of christ from strangers , for having the minde of christ , we doe according to the measure of his spirit in us , judge of divine truths as he did . but here again they object , that we make all religion hang upon a private spirit . to which we say , 1. that every true believer hath the spirit of christ , rom. 8. 9. 2. that spirit doth enable to know and to judge , 1 cor. 2. 12. 1 joh. 4. 13. for believers have judicium discretionis , as the men of berea , to try the things which are taught them , act. 17. 11. 3. that this spirit , though in a private man , yet is not a private spirit , because not originally from that man , as my money , though private in regard of my property to it , yet it is publick in regard of the currantness of it . the church by her ministers hath the ordinary publick power of expounding scriptures : but not power to lead the people to subscribe to such expositions as peremptory and infallible , for they have a spirit of discerning to prove all things , and hold fast that which is good . the summe of all is . there are differences in the church in matters of religion : the removing of them is to be expected from divine revelation : god reveals it by three concurrent means . ministerialiter , by the service of the ministery . judicialiter , by the sentence of the word . efficaciter , by the illumination of the spirit , healing all that folly , inadvertency , unbelief , impenitency , proud and contumacious reasonings , whereby the carnall minde is not only indisposed to receive , but armed also to resist the truth , and thus we having by gods spirit an eye , the word having in it self an evidence , and the ministery directing this eye to this evidence , so much of gods counsel is discovered as is necessary unto faith and holinesse here , and to salvation hereafter . and our saviour telleth us that this revelation is not always to the wise and prudent ( though learning sanctifyed be an excellent help hereunto ) but unto babes , matth. 11. 25. whereby are noted two preparative dispositions unto the receiving of divine truth . 1. humility , and tractableness of spirit , a meek and docile temper . the poor receive the gospel . 2. spirituall hunger after the sincere milk of the word , praying and crying for the knowledge thereof , that we may grow thereby . the second means for healing divisions in the church is to have an {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , some {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , some fundamentall doctrines wherein all agree , this is the bafis of unity and concord in the church . the a ancients cal it , therule of faith , the seed of doctrine , the catholick faith , the character of the church , that which is common to small and great . st. b paul , the foundation , the forme of sound words , the principles of doctrine , the faith of the gospel , the unity of faith , the mystery of godliness , the rule by which we are to walk . and these fundamentals are of three sorts . 1. fundamentals in faith , that knowledge of god and christ , unto which eternal life is annexed , joh. 17. 3. joh. 8. 24. acts 4. 11 , 12. 1 cor. 1. 23. 2. 2 , 3 , 11. 2. fundamentals in practice , viz. repentance from dead works , sincere obedience , self-denial , love of the brethren , c. luk. 13. 5. matth. 5. 19 , 20. rom. 6. 1 , 2. rom. 8. 1. matth. 16. 24. 1 joh. 3. 14. 3. fundamentalls in worship , to worship god in spirit and truth , to call upon god in the name of christ as our advocate and propitiation , not to worship creatures , but to hold the head , to keep our selves from idols , and communion with devils , joh. 4. 24. phil. 3. 3. joh. 16. 23. col. 3. 17. col. 2. 18 , 19. where there is agreement in these fundamentals , there is 1. a fair way unto discovery of truth in the things of difference : for where true principles are laid , there is a great preparation unto all true conclusions deducible from them , and the more clearly we understand the comprehension and latitude of theseprinciples , ( which are omnimm doctrinarum matrix ) the more skill we have to discern the genuine deduction of true conclusions , and the inconsistency of those which are false and spurious , for matters of division are to be measured by the doctrines which we have learned , rom. 16. 17. we must not suffer any doctrine to corrupt our judgement , or enthrall our conscience , which doth either directly , or by visible and just consequence , overturn , or wrench , or shake , or endanger the foundation , we must not doe with doctrines in religion , as herodotus saith the babylonians did with their virgins , sell the fair ones to raise portions for the foule , plead agreement in fundamentals for prevarication in other things , for the rule is made to rectifie other errors by , not to warrant them . they who consent not in this necessary disposition to peace , but wil have al opinions strike sail to theirs , and will exercise domination over the faith and consciences of their brethren ( which is the case between us and the roman church , which boasteth of her infallibility , and that her laws binde the conscience , as if the pope and not christ were to sit in judgment at the last day ) these i say will be found to have been the greatest scismaticks , who by intollerable tyranny over the consciences , and cruelty over the lives of men , have miserably torne the peace and unity of the church of christ . 2. where there is this agreement in fundamentals , there ought to be mutual and fraternall affections , notwithstanding differences in other things , no reproaches , no exasperations , no invidious consequences , no odious imputations , no uncharitable digladiations , but an owning of one another as brethren , and a discussing and ventilating of the points in difference with a spirit of love and meekness , saying to one another , as abraham to lot , let there be no strife between thee and me , for we be brethren . iii. the last expedient which the apostle useth for pacification amongst brethren , is , to walk by the same rule , and to minde the same things , that is , notwithstanding all their differences , to preserve unity in these three things , unity of wills in love , unity of holiness in life , unity of ends in design . the apostle putteth faith and love , faith and a good conscience together , calleth christian doctrine a mystery of godlinesse , and knowledge which is according to godliness , without this , our judgments are volatile and unfixed , for the heart is established by grace . he who holds truth to serve turns , or maketh it an handmaid to his own lusts and ambition , like that atheist in hierom , fac me romanae urbis episcopum & ero protinus christianus , or like hermogenes in tertullian , legem dei in libidinem defendit , in artem contemnit , will for advantage be ready to set the truth to saile , and to exchange his opinion that he may gratifie his lust . and usually we finde that through mens own wickedness , and the just judgment of god upon them . corrupt lusts are the causes of corrupt mindes , and that carnall ends have been the rise and originall of dangerous heresies , as tertullian hath observed of valentinus the heretick , and theodoret of arius . carnall ends and crooked affections open a passage unto hereticall opinions , and there is an excellent speech of the philosopher which gives us the reason of it , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} that commonly as mens courses of life are , so would they have the doctrines to be which their teachers instruct them , notable examples whereof we have in scripture . the best way then to know that wherein we differ , is to obey that wherein we agree , for as a corrupt heart will make a corrupt judgment , so purity of heart is a good step unto unitie of judgement , the lord having promised that they who do his will shall know his doctrine , joh. 7. 27. that they who are his sheep shall discern his voice , joh. 10. 4. that the meck he will teach his way , and reveal his secret to them that fear him , psal. 25. 9 , 14. let us therefore as we have received christ so walk in him , and we shall certainly reap one of these two fruits , either we shall get to the knowledge of the truth , and so our differences cease , or we shall so allay them with humility and love ( as austin observes of cyprian ) that they shall never break forth into bitternesse , animosity , or scornful esteeme of our fellow brethren . i conclude all with a very few words of exhortation unto this honourable assembly , all grounded upon the particulars of the text . 1. to acknowledge with the apostle your own imperfection . solomon was sensible of the disparity between his work and his strength , and so all good men are ; and thereupon , 1. wait upon god for wisdome , jam. 1. 5. 2. do not precipitate counsels , but mature them by grave and full deliberation . ita enim nati estis ut bona malaque vestra ad remp. pertineant . 2. to settle and secure the weighty doctrines of righteousnesse by christ alone , of holinesse and conformity to his death and resurrection , of imperfection of humane righteousness , of necessity of daily progresse in the waies of grace , and of those means which christ hath set up in his church in order thereunto . 3. in making laws and penalties to be tender towards the weak consciences of your brethren . there is indeed a very great veneration due to laws , and magistrates do with good reason expect to have their sanctions obeyed rather then disputed : but they must remember they are brethren as well as magistrates , and therefore must take heed of writing or binding heavy burdens ; no law-maker can know the lawfulnesse of his own edicts more certainly then the apostles knew that legal ceremonies were extinguished by the death of christ . yet knowing likewise the weakness of their brethren the jews , they did not presently put forth their apostolical authority to the inhibiting of them , but suffered them to die a lingring death . it is a sad thing to be reduced unto that uncomfortable dilemma , of choosing either iniquity ( as to a mans own conscience i mean ) or affliction . and if by any means he be brought unto it , he may take more comfort in suffering it , then others in inflicting it . i speak not this to weaken the hands of law-makers , or to derogate from the authority of laws ( unto which i shall ever both out of principles of conscience and prudence , carrie all reverence and submission , either chearfully to do , or meekly to suffer . ) but i speak it as an humble caution , that since there are some of humble and quiet spirits who may sometimes be otherwise minded , laws may be made so exactly consonant to the general rules of the word , and may have such prints and evidences of their own goodness , wholsomness , and righteousnesse in them , as that they may not by any rational exception or semblance of equity , be declined or objected against . and i would here withal distinguish between men of a meek , humble and patient temper , and others of busie , boisterous , turbulent spirits , who under pretence of conscience do at any time ingage in actions apparently inconsistent with righteousness and peace ; for we are sure that the laws of christ do require all men to lead quiet and peaceable , as well as godly and honest lives , under the laws of men . and no man can with any probable pretence of good conscience tumultuate against publick order and peace in church or state . 4. since the lord doth heale breaches in his church by his spirtt and word , as the ordinarie means thereunto , therefore speciall care should be had that these means be duly used and applied by authorizing , countenancing , encouraging , protecting , rewarding the faithful ministers of the gospel in the due discharge of their duties ; not suffering their persons , functions , doctrines , labours , or comforts to be assaulted by any turbulent or malicious opposers . 5. to lay to heart the breaches and differences which are amongst us , and to pour oile and balm into the wounds of the church , and to applie all requisite expedients for the closing of them , considering the great advantages which adversaries take by our differences and divisions . 6. to countenance and encourage fundamental truths , wherein all agree , and as much as may be to hinder those digladiations , whereby the common enemie is gratified , and his interest promoted by animosities from the presse , over which it were very needful that there were a more provident superinspection : there being a great difference between a libertie allowed men between god and their own consciences , and a power to sowe their tares , and to spread their leaven into the whole lump . 7. to mannage all councels and consultations by the rule of the word : for though i am not of their opinion , who would have no other humane lawes , but such as are formally to be found in the scripture , yet there are there general rules of equity , truth , justice , expediency , liberty , unto which all humane laws should be conformable . 8. to eye and minde the same things , to have all the same joynt and honourable ends , to have no divided interests , no domestical reflections , but single upright aimes at the glorie of god , the truth of the gospel , the power of godliness , the interest of christ , the soules of men , the peace , tranquilitie and happiness of these nations . 7. lastly , to waite continually upon god for counsel and guidance by his spirit , for acceptation with him and his people , for blessing and successe upon all righteous and honourable undertakings , that he would give you one heart and one way , and cause you to know the way wherein you should walk , and do nothing by you but that alone which may promote his glory , advance his truth , rejoyce his people , tend to the calming of unhappy differences , and to the reducing of these discomposed nations unto unitie and serenity , for which purpose let us pray , &c. finis . the reader is desired to amend , by the sense , the errors in false pointing , and in one of the sermons to correct these few faults . brotherly reconciliation . page 5. line 14. put out the word a●● ; l 16 , read athletical . p. 2● , 1. 8 , for will , r. must . line 26 , for needful , r. necessiry . notes, typically marginal, from the original text notes for div a57167e-270 a caput & corpus unusest christus , aug. de civ. dei l. 17. cap. 18. & 83. quaest. 69. & de unitat . eccles c. 4. b psal : 122. 3. ephes. 4. 16. 1 cor. 12. 12. c isa. 9. 6. heb. 7. 2. d luk. 2. 14. e joh. 14. 27. f {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} greg. niz . orat . 14. . ordines militum in exercitu . homerus passim vocat {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . phil. 2. 2. pet. fa. agonistic . l. 2. cap. 7. luk. 1. 15 , 41 , 67. act. 2. 4. acts 6. 37. 55. 11. 24. 13. 9. tit. 3. 6. velle non videntur qui obsequuntur imperio patris vel domini digest . de regal . juris . leg. 4. a sancti viti quo altius apud deunt virtutum digoitate proficiunt , eo subtilius indignos se esse de prehendunt , quia dum proximi luci fiunt quicquid eos in seipsis latebar , inveniuat . greg. moral. l. 3● . cap. 1. b isa. 6. 2. c heb. 12. 24. d 1 reg. 19. 13. e isa. 6. 5. f job 42. 5 , 6. g plin. paneg. h greg moral . lib. 10. c. 4. i aug. de cv. dei lib. 19. c. 27. k 2 cor. 5. 14. l rom. 12. 1. m 1 cor. 6. 19. deo dicata membra nulla tibitemeritate usurpes — non enim sine gravi sacrilegio in usus vanitatis assumuntur . bern. in . psal. 90. serm. 8. n digest . de captivis & postliminio l. 12. sect. 7. a aug. de spirit . & vit. cap. ult. b semper tibi displiciat quod es , si vis ad id pervenire quod nondum e● — si dixeris sufficit , peristi aug. de verb . apost. ser. 15. c in r●nascentibus remittuntur in proficientibus minuuntur . aug. contr. julian . pelag. lib. 6. cap. 16. d aug. contr. duas ep. pelag. l. 3. c. 7. de p●cc merit . & remiss . lib. 2. c. 7 , 8 , 13. 15. de perfect . iustin cap. 5. 8. a euseb. hist. l. 5. c. 22 , 23 , 24. b euseb. lib. 7. cap. 3 , 4. cyprian . epist. 70 , 71 , 72 , 73 , 74 , 75 , 76. c sozemen . l. 7. c. 14 , 15. d sozom. l. 1. c. 16. niceph. lib. 14. cap. 47. e cyril . ad euoptium episcopum . f baron . anno. 37 2. s. ct. . 15 — 25. g epist. amaeb . apud aug. ep. 8. — 19. h hieron. apolog. advers. ruffin . i ussheri gotschalcus . p. 38 — k epiphan. haer. 68. l fox martyr . to . 3. p. 147. m troubles at frankford . n cyprian de unitate eccles. origen . contra celsum l. 3. aug. ep. 105. de civ. dei lib. 16. c. 2. greg. naz. orat. 51. nazian. orat. 12. 26. 37 , 44. aug. ep. 19. 64. optat. lib. 1. orat. 14. nazian. orat. 10. camerar. de vita philippi melancthones pag. 353. & 385. gen. 13. 8. calvin epist. ad bullinger . anno. 1544. p. 383. edit. 2. fol. & p. 138. greg. naz. orat. 44. heb. 12 , 25. act. 16. 14. mr. 13. 13. eph. 1. 17. 1 joh. 5. 20. a aug. ep. 19. 48 , 112 , 166. clem . alex. strom . l. 7. b cyprian cont. epist. steph. o aug. de bapt. l. 2. c. 3. l. 5 , 26 contr. literas petiliani . l. z. c 85. de unitat . eccles. c. 2 , 3. tertullian apolog. c. 47. de resur. cap. 3. contr. marcion . l 3. c. 5. d optat. l. 5. irenaus l. 4. c. 44. tertul. de praescript c. 19 , 21 , 22 , 33 , 36. contr. marcion . lib. 4. c. 5. aug. ep. 165. contr. crescon. l. 1. c. 33. vincent . in commonitorio vid. raynold . conference with hart. p. 141. — 151. field of the church . l. 3. c. 40 e hilar. de trin. l. 1 , 3 , 5. f andrad . de concil. gen. l. 1. fol 49. l. 2. sol . 123. bellarm. de rom. pontif . l. 4. c. 3. stapleton . princip. fidei doctr. controv . 4. q. 2. & contr. 3. q. 1. in proaemio . greg. de val. to . 3. disp. 1. q. 1. p. 7. q. 5 sect. 28 — 37 g 2 cor. 4. 3 , 4 2 pet. 1. 19. theodor . de eurand . graec. affect . l. 8. aug. de doct. christ . l. 2. cap. 8. l 1. 1 cor. 2. 14. iohn 1. 5. 2 cor. 3. 18. 2 cor. 5. 17. 1 cor. 12. 7 , 8. 1 cor. 2. 10. iohn 14. 21 ephes. 1. 17. 1 cor. 2. 16 bellar. de verb . de● . l. 3 c. 3. stapleton . de princip. doct. controv . 2. q. 2. dr. jo. whites way . p 50 — 66. jun. in bellar. de interpret . verbi l. 3. c. 3. dr. jackson of scripture . l. 2. sect. 3. c. 6. s. 3. iohn 7. 48. 1 cor. 1. 19 — 20. vid camero in mat. 18. 2. to . 2. p. 320 , 324 jackson of script . l. 2. sect. 2 c. 3. sect. 9. melch. canus loc. theol. l. 12. c. 11. a irenaus l. 1. 6. 3. naz. or. 14 , 40 aug. enchirid. c. 7. tertul. de prascript . c. 13 , 14. de veland. virgin c. 1. athanas. in symbol . iraene . us , l. 1. c. 1. aug. ep. 57. vid. parker de descens . l. 4. c. 3 b 1 cor. 3. 10. 11 heb. 6. 1 : 2 tim. 1. 13. col. 1. 23. eph. 4. 13. 1 tim. 3. 16. gal. 1. 6 : rom. 6. 17. rom. 12. 6. 2 tim. 1. 13 , 14 1 cor. 2. 2. 1 tim. 6. 3 tit. 1. 1. phil. 1. 27. rev. 14. 12. herodot. in clio. 2 cor. 1. 24. bishop ushers serm. on eph. 4. 13. pag. 7. mornay de eccl cap. 3. 10. gen. 13. 8. aug. de grat. & lib. arb. c. 1 & depraedest . sanct. c. 1. gal. 5. 6 1 tim. 1. 19 1 tim. 3. 16 1 tim. 6. 3. 2 tim. 1. 13 tit. 1. 1. heb. 13. 9. hieron. lib. centr . joan. hierosolymit . tertul , contr. hermog . c. 1. amant veritatem lucentem oderunt redarguentem . aug. confess . ariani non deum sed purpuram colunt . socrat. l. 3 , c. 21 tertul. contr. valent . c. 4. theodorit hist. l. 1. c. 2. arist. metaphy . l. ● . isa. 30. 10 , 11 jer. 5. 12 , 13 , 31 jer. 43 , 2. m c. 2. 11. 2 per. 3. 5. aug. ep. 112. de doct. christ . lib. 2. c 6. de morib . eccles. cap. 17 , 18. greg. naz. orat. 34. clem. alex. strom . l. 6 p. 489. isa. 10. 1. mat. 23. 4. imitation and caution for christian woman: or, the life and death of that excellent gentlewoman, mrs. mary bewley; who departed this life (her only son having finished his course the 9th. of december before) on the first of febr. 1652/3. recommended to the reader, by the reverend and eminently learned doctor reynolds. this text is an enriched version of the tcp digital transcription a87320 of text r207701 in the english short title catalog (thomason e968_10). 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. 54 kb of xml-encoded text transcribed from 12 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a87320 wing i55 thomason e968_10 estc r207701 99866737 99866737 119022 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 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(eebo-tcp ; phase 1, no. a87320) transcribed from: (early english books online ; image set 119022) images scanned from microfilm: (thomason tracts ; 144:e968[10]) imitation and caution for christian woman: or, the life and death of that excellent gentlewoman, mrs. mary bewley; who departed this life (her only son having finished his course the 9th. of december before) on the first of febr. 1652/3. recommended to the reader, by the reverend and eminently learned doctor reynolds. reynolds, edward, 1599-1676. [4], 18 p. printed by e.m. for george calvert, at the half moon in pauls church-yard, neer the little north-door, london : 1659. "the epistle to the reader" signed: edward reynolds. annotation on thomason copy: "1658. feb. 28."; the 9 in the imprint date has been crossed out. reproduction of the original in the british library. eng bewley, mary, d. 1653 -early works to 1800. women -conduct of life -early works to 1800. women -religious life -early works to 1800. a87320 r207701 (thomason e968_10). civilwar no imitation and caution for christian woman: or, the life and death of that excellent gentlewoman, mrs. mary bewley;: who departed this life reynolds, edward 1659 9775 12 0 0 0 0 0 12 c the rate of 12 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2007-04 tcp assigned for keying and markup 2007-05 apex covantage keyed and coded from proquest page images 2007-06 jonathan blaney sampled and proofread 2007-06 jonathan blaney text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion imitation and caution for christian women : or , the life and death of that excellent gentlewoman , mrs. mary bewley ; who departed this life ( her only son having finished his course the 9th . of december before ) on the first of febr. 1658 / 9. recommended to the reader , by the reverend and eminently learned doctor reynolds . but a woman that feareth the lord , she shall be praised , prov. 31. 30. but he ( jacob ) refused to be comforted , and he said , for i will go down into the grave unto my son mourning , gen. 37. 35. o my sonne absalom , my sonne , my sonne absalom , would god i had died for thee , o absalom , my sonne , my sonne , 2 sam. 18. 33. london , printed by e. m. for george calvert , at the half moon in pauls church-yard , neer the little north-door , 1659. the epistle to the reader . though i had not the happinesse to be acquainted with that excellent woman , whose character is here published for an example unto others ; yet having been desired to peruse this breviate of her life and death , i could not but judge it fit for publick view , in regard of the great benefit which many may reap by reading of it ; for examples have a special efficacy to provoke and extimulate others to be followers of those who through faith and patience do inherit the promises . the apostle amongst that cloud of witnesses by whose faith he doth perswade others to run with patience unto the race which is set before them , hath recorded the examples of sarah , rahab , moses his mother , and other women , as an encouragement unto unweariednesse in that race . and maketh honourable mention of phebe , priscilla , mary , persis , and other holy women , whose graces are not only crowned in heaven , but are left as a sweet perfume in the church on earth , to quicken the imitation of all good women in all after-ages : nor was this way of celebrating the memory of gracious women out of use afterwards . gregory nazianzen hath a panegyrical oration on his sister gorgonia ; basil upon the martyr julitta ; nyssen upon pulcheria and placilla ; chrysostom upon bernice , prosdole , pelagia ; hierom is copious in the praises of lea , marcella , asella , blesilla , paula , fabiola , &c. nor do women of eminent graces now lesse deserve honour , nor others of inferiour note lesse need helps for their encouragement , than they did in former ages . i commend both the work and the readers to gods blessing . edward reynolds . imitation and cavtion for christian women ; or the life and death of that eminent gentlewoman , mrs. mary bewley . who a can finde a vertuous woman ? said the wise solomon ( who to his own proper share had no fewer than b a thousand of them to make c tryal of ) being so d taught by his mother , who by her communion with the sex , might have larger acquaintance with , and by reflecting on her self , deeper experience of the weaknesse and vanity of the generality of the female world : but when e that good thing , that fav●ur , that f crown is found and obtained of the lord , then is her price above rubies , and she to be g blessed and praised by her relations , and the chief of the people meeting in the gates while alive , lamented over when h dead , and kept in memory after i death : and it is by reason of the scarcity of such vertuous women , that in scripture such special notice is taken of an k obedient sarah , a prudent , discreet l abigal , a m wise woman of abel , a n publick-spirited hester , a o devout hannah and elizabeth ; p the humble , yet most high woman , the mother of our lord , q and that excellent gospel-news publisher anna ; r the tender-hearted lydia , s that liberal shunamite , and those other charitable t women in the new testament : phebe rom. 16. 12. mary , ver. 6. and dorcas , acts 9. 36. of the u modestly adorned holy women of old ; of that private instructrix , w priscilla the tent-maker , together with tryphena and tryphosa , rom. 16. 12. lois and eunice , 2 tim. 1. 5. with 3. 15. of that repentant sinner , luke 7. 37. that importunately bold believing syrophoenician , mark 7. 24 , 25 , &c. and of the x loving and beloved martha and mary . and for the same reason did the ancients and others record and celebrate women of special note in all ages ; as may be seen in the writings of y those who have thought it worth the while to draw them together under one view : yea , and in this nation , z reverend divines have judged it expedient and useful to propose some women as patterns to others ; not as if they were the only eminent , ( for many dye , and their excellency goes away without any regarding it ) but that in such a scarcity all may not be lost ; for though holy women in educating their children , and governing their family , may yield a sweet favour to those about them ; yet the lives ( as mr. * manton hath well observed ) of gods precious saints ( how private soever their station be ) are very well worthy of record and publick notice , exhibiting not only a pattern and lively transcript of religion , ( and truly now and then 't is good to look upon christs living epistles ) but also of much provocation and encouragement to holinesse . therefore it is also judged convenient to represent briefly , plainly and truly , the latter part of the life , and the deservedly lamented death of this , though not generally known , yet eminent gentlewoman , mrs. mary bewley ; and that not so much out of private affection to her , ( an object of purest and choicest love ) or to preserve her memory , together with her sons among us , ( for to whom of their relations , will they not a always smell fragrantly ? ) but chiefly to illustrate the glory of god , and to edifie the living ; especially her kindred , friends and acquaintance , yea , so many of her sex as shall find leisure to read his short narrative , in which they may finde some things worthy of imitation , observation and caution , and that both in her life , prosperous and afflicted , and in her sicknesse and death . her life , not to insist on her modest and holy deportment while a b virgin ; it sufficeth for a proof hereof , that she was much esteemed by doctor stoughton , and by him c recommended to her now desolate husband , as a godly and meet consort for him : and that in her latter years it was a ground of fear to her , that she could not remember the time and manner of her conversion ; though she had the testimony of her conscience , that through the whole course of her pilgrimage she had loved and feared god , and had walked in all holy duties before him ; a scruple sufficient to trouble a tender soul , but abundantly answered d from the holy scriptures in the writings and sermons of our english divines : take therefore a prospect and view of her as a woman ; in all her relations , in her holinesse , and in her behaviour under her late affliction ; she was then , a gentlewoman docile , of quick apprehension , not like those silly women , who are ever learning , and still ignorant ; she hath been observed to dispute with her son syllogistically , and to enlarge her discourse with him by the help of the predicaments , and to reply upon him in witty extemporary verse ; she had a good understanding , and solid judgment , could both give ( as sundry have experimented ) and take counsel ; she was prudent in her behaviour , far from lightnesse or morosity , but stately affable ; e she was no tatler , no continual dropping , but opened her mouth with wisdome , and shut it with discretion , both when and where her judgment prompted her ; she delighted not to tyre her hearers with an impertinent flux of words , or to f reveal those secrets which were committed to her , but had a faithful spirit ; and needed no seal for her lips to keep her self from shaeme , and others from trouble ; and yet to give her her due , as a woman she was too much over-ruled with love and sorrow , care and fear about her near relations . in all her relations ; as , a childe . g her fathers darling while he lived , and her mothers delight since his death , alwayes loving and * dutiful to her , both in her behaviour , words and actions ; who though she was eldest of all her mothers children , yet was most h obedient to her ; comforting , cherishing and entertaining her , with her self , in her own home ; and when she died , i recommended her in a special manner to her husband ; so that now the reverend good mother , laments for her daughter as her eminently gracious childe , and one that never offended her , but fought god betimes . a wife . known to be surpassing kind and loving to her husband , solicitous for k his health , neglecting her own for to take care of his ; l a wise manager of what part of his estate he committed to her : so that his heart trusted safely in her ; for she did him good , and not evil , all the dayes of her life ; counselling and assisting him both by pen and tongue ; yea , with abigail , sometimes m seasonably and discreetly admonishing him ; comforting and chearing him up , for the law of kindnesse was in her mouth ; keeping in her grief before him , though to her own prejudice , lest he should be grieved ; wisely compliant with his will , and that in some things wherein many wives will have their will ; loyal to him , n delighting most in his company , and never taking pleasure to walk abroad without him ; being to him as the loving hinde and pleasant roe ; for all which her husband praised her , all commended her , and some imitate her . a mother . who her own self o instructed her only son to read even his accidents , and like another p eunice , to know the scriptures from a childe ; framing and propounding such questions to him , as made him give a good account of the chief histories in the bible , she was in pain till she saw christ formed in him ; prayed daily for him , followed him with her wholesome counsel and wise reproofs , not conniving at the least imperfection or appearance of evil in him ; ambitious to have him eminent and useful in that employment which he intended , often perswading him to be diligent , and therefore setting before him the deteltablenesse of the life of an idle gentleman . what her true love to him was , and that though it was great , yet not foolish and sinful , may appear by this following letter , written to him foure months before his death . dearly beloved childe , i rejoyce exceedingly to hear of the welfare of thy body , and that thy outward man prospers ; but the q flourishing of thy inward man , and the prosperity of thy soul , thy thriving in grace , how much this will adde both to the inward joy and outward contentment of her that bare thee , i want both time and words to expresse ? and as god in his wise providence hath seen it good to give me but one to build my hopes upon , i hope the lord jesus hath both purchased and pray'd that this one r may be one with himself , which ever hath been , and i hope shall be the prayer of thy most affectionate and endeared mother . as also this passage in a letter of hers to his friend . sir , one request more in the behalf of my childe , to beg your earnest prayers that what you have endeavoured s to plant , god would water with the heavenly dew of his spirit , that his soul may flourish , and you see of the travel of yours and be satisfied . and for this , her son most ardently loved her , most dutifully obeyed her , and arose up and blessed her : yet herein was she to be blamed , that she was over-careful about him while he liv'd , and over-sorrowful when he dyed . a sister , ] who as she had got the first-borns portion of parts , ( as her son used to speak ) so she did faithfully improve them for the good of her brethren and sisters , being a stay and support to them all , advising them by word and letter , admonishing , and mildly reproving when need required ; keeping them in the house with her , while unmarried , and together with her husband , ( who is and hath engaged himself still to be kinde to all her relations ) disposing of them in marriage ; setting them a copy of obedience to their mother , love to their husbands , and of piety toward god , so that every one of them in particular are sensible of her death , before which also she expressed her love to them , in recommending them to her husband . a governess of family ] t that look't well to the wayes of her house , and that chiefly out of conscience , often complaining that her houshold encumbrances required so many of her thoughts , and so much of her time ; her delight was to abide at home , not spending her time on needlesse and complemental visits , or in going about from house to house , being modest and reserved ; the most of her converse being with her relations , and some few friends ; which made her liable to be censured by some as proud , and loving to keep at distance , from which she was free in a good measure . a friend that w stuck closer than a brother , that lov'd at all times , especially when most need of her help , that loved not in word and in tongue only , but in deed and in truth ; a friend courteous , sincere , affable , grateful , intimate , and another jonathan to a david in her life and death ; and therefore may her friend weep over her as david did for jonathan , 2 sam. 1. 25. her holinesse did appear in her x conversation ] which was blamelesse and harmlesse , she being of a meek and quiet spirit , adorning her self as a woman professing godliness , not exceeding her husbands ranck , and professing that if it had not been for her husbands credit , ( men now adayes being judged penurious if their dames go not fine ) she would not have put on some of her apparel ; and was so far from y priding her self in her cloaths , that she was often heard to say , what a burden and expence of time is this dressing and undressing ? how hard is it to distinguish women professing godlinesse , from the profane , by their outward garb ! the fault is acknowledged , but how few reforme it ? in her delight in the word preached ] for she had an high esteem of , and special love to scriptural preaching , and to those sermons which by clear , full and pertinent scripture-light , not only moved her affections , ( wherewith most women are satisfied ) but solidly setled her judgment , increased her knowledge , and raised her soul . she heard with a z berean spirit , and lydias heart ; did faithfully retain , and promptly repeat what she thus heard , and conscionably practise what she thus embraced . sometime she refrained from writing in the church , that she might exercise her memory , and be the more affected with what she heard , which after she came home she committed to writing . in her great reverence and due respect to that great ordinance of the lords supper , through godly jealousie a fearing to approach it , and solemnly preparing for it ; and was hardly perswaded to go to it , the sabbath day before she sickned , for fear lest her sorrow had indisposed , and made her actually for the present unfit to partake of it ; and yet said she , why should i not go and remember the death of the sonne of god , seeing i so sadly remember the death of my own sonne ? and this it may be shall be the last i go to . and such was her esteem of this ordinance , and such her tendernesse of spirit , that it troubled her in her sicknesse that she had been prevailed with to receive , though at length by the discourse of a reverend divine she was satisfied ; and this may be a warning to all rash intruder 's on , and undue preparers for that ordinance . in her care to sanctifie the lords day , which she b remembred the night before it came , and accordingly prepared for it ; and when it came she sanctified it throughout ; for besides publick and family duties , she used to retire oftner that day than on any other day ; sometimes neglecting to eat that she might gain the more time to be private , either repeating what she heard that day , or questioning with her son about what he had read and heard ; choosing rather to keep silence at table , than speak what was not c sutable to the day ; and did not curtilate the day by lying too long in the morning , or going too soon to bed at night ; d or being wearied with it . in the joy she took in spiritual conference , and the e communion of saints ; delighting to hear of the experiences of others , and f freely communicating her own to those in whom she confided , often g asking direction how to read the scripture with most advantage , and how to walk comfortably with god ; often speaking of the love of god and christ with tears in her eyes , and joy in her countenance ; bewailing her not walking up to her knowledge , and the wandring of her thoughts in duty ; talking with an holy disdain of the vanities of this life , and of the excellency of that to come ; evidencing in her christian conferences , knowledge of divine things in a scritural straine , with holy affections . in her valuing much christians h watching one over another , and therefore she could receive i an admonition ( even for that in which she was most faulty , her distrustful fears and over-much passion ) with meeknesse , thankfulnesse and reformation , evident to beholders ; and professed often that free and faithful admonition , was a most real k token and endearment of love : and she also manifested her love to others in this kinde , yet with much wisdome , as suting her words , and timing the admonition so , that the offender without shame hath known his fault , and admired her masculine prudence ; and yet even in this she hath bewailed her sinful bashfulnesse , that when in the company of other gentlewomen , she hath not had the confidence to interrupt their poor , low discourse , and bring in more profitable and edifying . and indeed women professing godlinesse should spend their time better when they meet , rather discoursing of jesus christ , and the robe of his righteousnesse , than censuring , praising or dispraising such a person , or such a garb ; and should study how to remedy their own folly , than fo●lishly talk of the folly of others . and as thus she manifested her piety and walking with god in these publick ordinances , and private duties , so also in secret ( where there is lesse temptation to hypocrisie ) she kept up communion with god . in her closet duties . ] she was observed to be l frequent ( not satisfying her self with morning and evening ) every day in her closet , and hath professed that she found greatest satisfaction when most there ; and therefore was thought to neglect that sometime , which busie m house-wives keep a stir about ; her weeping red eyes have manifested her ardent holy prayers : n she was careful to know to whom to direct her prayers , that she might not worship an unknown god ; and after prayer she look't up for an answer , and with joy hath taken special notice of the return of her prayers , looking on that duty not as a task , but as her priviledge , and the way of keeping up intercourse with heaven : and so much and earnest was she in this duty , that she hath not hudled up or abbreviated her requests to god , upon the pretence of other businesses : hence it was no small trouble to her in her sicknesse , ( for the divel can molest us with small matters ) that in her health , one day begging hard something from god , one knocking at her closet door , she ( to avoid ostentation , and supposing earnest businesse ) broke off her discourse with the god of heaven , to speak with a fellow-creature ; ( for so she charg'd her self ) how may this shame the short superficial prayers of many , who are glad of distractions to satisfie their consciences in dispensing with closet-duties ! and as she thus poured out her soul before god , so she greatly delighted to read search , understand and meditate on the holy scriptures , in which ( for a woman ) she was mighty ; for she daily read , them , could not endure to read and not understand , and therefore often o propounded the difficult passages she understood not , and craved others judgments to assist her ; not neglecting her own p pondering and meditation , which she begun the last half year of her life to commit to writing , and which after much importunity she hath read to her husband and friend , to their great satisfaction ; for therein she discovered her gifts and graces , knowledge and affection , excellent matter , handsomely composed , and all in scripture-language , which being in short-hand writing can hardly be read , some of the characters being of her own invention ; but some of the scriptures which were the subject of her meditation , are these , psal. 73. 25 , 26. psal. 42. 11. ephes. 5. 14. heb. 9. 27. gal. 2. 20. psal. 77. 3. james 4. 6. she hath also left in writing a collection out of the psalmes . 1. of the troubles inward and outward of the righteous . 2. their good or bad deportment under them . 3. their present support by faith and experience . 4. and the issue , and their happy deliverance out of them . she begun also to draw forth all the commendable vertues and noted vices of the women recorded in scripture , that she might have the one for a pattern , the other for a beacon . also she intended , and did begin to read over the whole bible , that thence she might finde some mitigation of her sorrow by collecting all the presidents and promises which were sutable to her condition ; and sundry other manuscripts she hath left , which could they be read , might be proposed as a spurre to gentlewomen , how to improve their much spare time . in her inward graces ] for the kings daughter is chiefly glorious within . she had not only leafes and blossomes , but had the seed of god abiding in her , and was filled with the fruits of the spirit . she had a godly fear and solicitude concerning the state of her soul , working out her salvation with fear and trembling , and giving all diligence to make her calling and election sure . she was blessed with a large measure of spiritual knowledge of god and christ , and the covenant of grace , and had good insight in the wayes of her own heart , and the vanity of the world . she had melting affections , sorrowing for sinne , and that she was not more heavenly and fruitful , fearing to sinne against god , serving him with reverence and godly fear : had an intense and prevailing love to the lord jesus christ , her heart leaping within her , to think on his love and undertaking , and to speak of his praises ; and of this love of god in christ , ( which is wonderful ) she hath left a meditation , as by some words may be conjectured , but cannot all be read : and hence her love flowed out to the saints , ( those excellent in the earth , in whom was her delight ) without respect of persons , doing very mean offices to some of them : and of this love of the saints , she hath left in italian hand , this meditation following ; this christian and well-grounded love , as it is a fruit of the spirtt , for love is of god ; and as it proceeds from him , so is it injoyned by him ; this is my commandment that ye love one another ; nay , he stiles it a new commandment : it is not so much a legal , as evangelical commandment , backed with a most transcendent pattern , i have given you an example ; and hereby perceive we the love of god , that he laid down his life for us ; yea , it bears the similitude of god , for god is love ; and though its residence be in heaven , yet it hath an habitation in and with the sonnes of men ; for he that dwells in love , dwells in god , and god in him ; and when christians walk in this praise-worthy palace , then do they behold most of god . this love then is sincere , fervent , pure , serviceable , constant ; and under the mantle thereof lie , teaching , free admonition , meekness , kindnesse , faith , and with this garment a multitude of sinnes are covered . she had zeal for god , witnesse her not sparing her dear sonne , but reproving him for the least arising of the least evil in him ; and hath been heard to say , that she would not care for the enjoyment of him , if she had not seen something of god , and a tender conscience in him . she was humble , though naturally of a high spirit ; often concealed her parts , and preferred others in love , neither provoking nor envying others , nor thinking her self to be something when she was nothing ; and of this grace of humility , take this her own meditation written at large ; humility is a rare and singular grace , doth admirably adorn a christian ; for if wisdome make the face to shine , then with the lowly there is wisdome ; it is like the gold and enamel about the precious diamond , sets it off with a magnificent lustre ; it hath the promise of addition ; an humble soul is an habitation for a holy god ; and the creator delights to dwell with the humble creature , and the redeemer will save the humble person ; for he humbled himself that sinners may be exalted ; and if they humble themselves , he hath promised to exalt them ; for honour shall uphold the humble in spirit ; as pride is an harbinger to destruction , so humility is a conduct to honour ; great are the in-comes of an humble soul , riches , honour and life ; and excellent their priviledges ; for the lord hears the desire of the humble , and forgets not their cry ; they shall be taught the way of god , and guided by him in judgment ; for the lord hath respect to the lowly , and he lifteth up the meek , and they shall inherit the earth ; good tydings shall be preached to them , and they shall increase their joy among men ; for the lord will beautifie them with salvation ; therefore who would not be cloathed with that shining garment of humility ? according to the ability of a wife , she was not wanting in almes-deeds , * prompting and encouraging her husband to lay out some of his estate on pious uses , ( especially since the death of her sonne ) and perswading him not so much to look after an heir to keep up his name , as to do something that might cause the blessing of the poor to come upon him . she often professed that if she had more children , she would never be so saving and sparing to lay up for them , but would liberally do good ; for god ( said she ) hath taught us the vanity of disquieting our selves in laying up riches , now not knowing whether he shall be a wise man or a fool that shall enjoy them . let good women remember that all this is for their imitation . now to proceed to the last thing in her life . her behaviour under her late tryal and affliction ] her sharp tryal and stinging affliction indeed , was the death of her only sonne , eighteen years old , who on the ninth of december last , after eight dayes sicknesse dyed of the small pox ; suddenly unlook't for by her , ( being put in hopes by those who had more skill in that disease than her self , that there was no apparent danger ) and she a spectator of the assaults of death . what parent is not filled with sorrow for the losse of one son ? even a prince that prevailed with god , yet cannot overcome his sorrow , for the absence of one joseph , though more than ten sons rose up to comfort him ; did not christs bowels yearn toward that weeping mother who had lost her only childe ? luke 7. 12. and doth not the scripture hold it forth to be the greatest of sorrows , jer. 6. 26. amos 8. 10. zech. 12. 10. if naomi change her name into marah , ruth 1. 20. for such a losse ; if that noble and good shunamites soul be vexed in her , 2 kings 4. 20 , 27. for her lads death ; and if rachel weep for her children , and won't be comforted , because they are not , matth. 2. 18. if a gallant king david lie in the dust for a new-born childe , 2 sam. 12. 16. and womanishly lament for his rebellious sonne , 2 sam. 18. 33. what indulgence , pity and compassion must be shewed to this gentlewoman , who lost her childe , her only childe , her sonne , her only sonne , at such an age in such a way , the sonne of her vowes , of her prayers , of her cares , the object of her love , her hope and expectation ; a loving , obedient , industrious , ingenious , holy son ; ( as was in the w●rds of truth and soberness represented in his funeral sermon by the reverend mr. clarke ) not any more to converse with him in the land of the living , or see his face any more ; put but your soul in her souls stead , ( as she used to say ) and then blame her if you can . this losse indeed struck her to the heart , so that she wanted tears to express her grief ; and though her passion rose high , yet had she no such impatient expressions as even good men and women have let go from them ; for these following were her sharpest , the day and night after her sons death ; o is he gone ! shall i see him no more ! a pleasant childe , o my sonne , my sonne , of whom i was not worthy , whom i have sinned away with my cares and fears ! a bitter potion , a a bitter potion ; but it s my god , my father that hath done it ! o what have i done that hath procured this ? i must be some great sinner , ( but here she stop't , when she remembred dr. spurstowe and mr. ash , who had lost their only sons ) o god , tell me why thou hast thus smitten me ? could no other rod but this do me good ? not my will , but thine be done , wise and just god ? would you have thought ( said she to standers by ) that i had lov'd a creature so much ? i have had a deceitful heart , i am sure i did not love him better than christ ; for i have abhorred the least sin in him , and would not commit the least sin to have him alive again . oh that i had been worthy to have known this his so sudden departure ; how should i have conversed with him these months past ; what spiritual and heavenly discourses should we have had : and how should i have ripened him for heaven ! but now he is gone ; and must it be so ? o god make me submissive to thy will : o stubborn heart yield , yield , o god bring down this stubborn heart ; pray tell me ( said she to a friend ) if i speak unadvisedly with my lips ; my grief is great , lord keep me from dishonouring him . and as thus she entertained the affliction at the first , so her heavinesse till the seventeenth of january ( the night of her sicknesse ) was continual , seldome did abate , except when she had been at prayer alone , or reading the scripture , or hearing some comforts administred to her , which in her judgment she closed with , but could not becalme her passions by them . some scriptures brought her ease by holding forth her condition , as psalmes 38. 102. 77. 88. job 1. 2. and 3. chapt. job 6. 2 , 3. 7. 3 , 4. job 10. 15. 19. 21. the consideration of holy men , their sad afflictions , and distemper of spirit under them , did keep her from thinking too badly of her self . other scriptures quieted her spirit sometimes , as holding forth arguments for submission and patience , as rom. 9. 20. job 11. 6 , 7. 12. 14. 13. 15 , 16. 33. 13. 34. 13 , 14 , 15 , 29 , 33. psal. 46. 10. dan. 4. 35. psal. 55. 22. nahum from ver. 1. to 10. rom. 11. 34. isa. 40. 13 , 14. matth. 26. 42. jer. 44. 28. lev. 26. 41 , 42. lam. 3. 29. 30. jer. 18. 1 , 6. job 23. 13. 9. 4. 38. 2. nehem. 9. 33. ezek. 18. 25. exod. 3. 17. judg. 10. 16. and these examples in lev. 10. 3. 1 sam. 3. 17. 2 sam. 12. 26. gen. 23. 2 , 3. isa. 39. 7 , 8. and other scriptures diverted her thoughts for the time , as col. 1. heb. 12. john 13. 14. 15. 16. 17. chapt. 1 pet. 1. rom. 5. 1 , 12. rom. 8. chap. mat. 11. 25. to the end . rev. 1. 4 , 9. the 2. and 3. chapters of the revelations , and chap. 5. from 9. to the end ; and chap. 7. from the 13. to the end ; and the 22. 17 , 20. 1 joh. 1. & 2. and the history of christs passion recorded in the foure evangelists ; ( which also she usually read and meditated on before she went to the sacrament ) and truly , a lively discourse of jesus christ did more quiet her , than direct storming her passion ; for then she could shed tears , and then she could chide her self for so much grieving for a creature , and then forbear to speak of her son : for either god or her son was the subject of her talk and thoughts . that wherein this holy woman failed , and for which her friends blamed her , ( which may be a warning to christian mothers ) was , she did not speedily and chearfully submit to the will of god , and acquiesce in his declared good pleasure ; bur pored too much on her sons death , and the small circumstances thereof , imputing his death one while to this , another while to that omission , and so did create more trouble to her self , by putting her thoughts on the rack ; and though in her judgment she condemned these her thoughts , and called them her burden , and wish't to be gone from them ; yet could she not withstand them : the subtle and cruel adversary no doubt play'd his game by his injections and phantasmes , which she suspected and bemoaned ; and indeed otherwise such an understanding woman could not have been pestered with such petty trivial thoughts . she lost appetite to her food , and sleep departed from her eyes , and by day she neither could nor would use any diversions , and took but too little comfort in the mercies god had left her ; was full of thoughts , and had few words , * all which made way for her sicknesse and death , which was a malignant feaver , and vapours of the mother , followed with convulsion fits : the last thing then to be spoken to , is , her sicknesse and death ; on the first assault of her sicknesse she apprehended death would follow , and that which she had more than once ( too hastily ) desired , would now in earnest make speed : therefore her first and greatest care was ( setting now aside all thoughts of her son ; for god will whip his own out of their sins ) to settle the affairs of her everlasting peace , and to secure all things 'twixt god and her soul : her nexr work was to review her five weeks carriage under her affliction , upon which she sorrowed most of all that she had not glorified god more in her suffering , that she , wearied of life , had been so thoughtful about her sons death , and that the consolations which were administred to her , had done her no more good , and that by neglect of her body and lawful diversions , she had made way for this her painful sickness : wherein she saw the vanity of her former anxiety concerning her sons death ; for those medicines which ( prudently ) were omitted to him , were administred to her self ; and did only help her to dye the more sensibly , and with the more pain : she exhorted others to learn by her example , to beware of setting their hearts on any creature , and that they would strive to glorifie god while they live , that they would redeem their time , and make their acquaintance and peace with god before they lye down on their death-bed . during her sicknesse , she had great bodily pain , ( so that she seldome slept ) and no small trouble of mind concerning her future estate , being assaulted in her weaknesse by that slie , roaring and cowardly divel , whom she overcame by the lamb of god ( in which expression she delighted ) that taketh away the sins of the world ; and though she complained for want of assurance , and the comfort that doth attend it , yet she did receive , look to , embrace and anchor her hope on christ , and durst appeal from satan unto god , that she had lov'd him with all her heart , and had endeavoured ( through much weaknesse said she ) to walk before him in righteousness and holiness , and that she had prized his favour before life , and would not adventure on the least sinne for all imaginable contentment ; she satisfied her self in the satisfaction of christ , and in that he was a merciful and faithful high priest , that came to destroy the works of the divel . and if in the height of her bodily distemper , ( the vapours fuming up to her head ) she spake any thing amisse of her self ( which is no * new thing , and its better to go out of the world , troubled , than lulled by satan ; in a holy sollicitude , than in a carnal security ) she afterward remembred and bemoaned it ; and acknowledged that god was a holy and just soveraign , in letting her finde he had sharper rods for his people than the death of a sonne , and that it is folly to stand it out against god . all sabbath night she put away sleep , and prepared to launch into that boundlesse ocean , eternity ; and therefore proposed all her objections , fears and doubts , that she might have resolution ; laid open the temptations of the divel , that she might know how to repel them ; and freely confessed all her sinnes , ( in some of which most live without taking much notice of them ) which her tender conscience aggravated to the full ; and when she could not remember any moe , she begg'd a friend to help her in this her search , and when he could not , then she turned her speech to god , saying , o thou god search me , and try me , and let me not dye in one unrepented for sin , let me not deceive my self , o gracious god what shall i do ? i will anchor my faith on jesus , who hath been favourable to others , and why not to me ? she prayed earnestly for pardon of sinne , and that she might have her soul for a prey : and of this she expressed her hope , hoping that she had all her hell in this life , ( meaning that nights agony ) and that notwithstanding all her fears , she should go to heaven , comforting her self in the remembrance of a most holy upright old disciple , who had gone to heaven without assurance ; ( what a joy doth she now finde in being delivered from all her fears , and how greatly doth it set off heaven , to travel to it through the suburbs of hell ! ) and now all her doubts and temptations being answered , and she silenc't , she did rest all monday satisfied in great calmnesse of minde , giving directions concerning her body after death , and other affairs , and was not heard after that nights conflict , to speak doubtfully or fearfully of her eternal salvation . about seven of the clock at night , finding her convulsion fit to seize on her , she desired one to pray with her , and after being asked if she heard , and had joyned in spirit ? answered yea ; and i thank god i have delighted in prayer . one desiring her to speak something of jesus christ , she knowingly and affectionately spake of his natures and offices ; and afterward taking a draught of cordial jullep , she paused , and shut her eyes , ( as she was wont to do ) to beg a blessing on it , and being asked her thoughts , answered feelingly , giving thanks unto the father who hath made us meet to be partakers of the inheritance of the saints in light . and so the convulsion fit encreasing , and the pangs of death catching hold of her , and she talking a little of her dear sonne and husband , betwixt one and two of the clock became speechlesse , and then one asking her whether her thoughts were not now on god and christ , she lifted up her eyes and hands , and offered to speak , but could not , and so slept quietly in the lord , the first of february , 1658 / 9. and the thirty sixth year of her age ; the seventh week after her sons death , and was with honour laid in the same grave with him : mr. ley preaching her funeral sermon . and thus this true relation is left to the application of every tender-hearted mother , and wise woman . may it prove serviceable to those ends , for which this precious gentlewoman only desired life , even to publish the sovereignty , wisdome , equity , power and love of her god : who though when she died , desired that nothing might be spoken at her funeral , ( such was her self-denial ) and though now she be incessantly night and day praising , adoring , and admiring god without imperfection ; yet if she have any leisure to look off jesus christ , and have any knowledge of what is done here below ; it will satisfie her greatly that god is glorified by her memory on earth , in stirring up women to imitate what was praise-worthy in her , and in warning them to moderate their love , fear and sorrow , and to pitch their affections on never fading objects . he that testifyeth these things , knoweth that he saith true , and would not willingly ( through grace ) make a lye , to uphold the reputation , or preserve the lives of the best , and most deserving women in the world . on her tomb-stone . inclosed here , in love do lie together ; benoni , marah ; th' only son and mother : who in their lives , lovely and pleasant were ; in death and grave they undivided are . errata . page 2. marg. for institutionae and institutione . for bezerliuck . r. beyerlinck . mr. clarkes sermon at the funeral of the only son of this gentlewoman , ( wherein is a short narrative of his life ) is sold by george calvert at the half-moon in pauls church-yard , near the little north-door . finis . notes, typically marginal, from the original text notes for div a87320e-430 a prov. 31. 10. b 1 king. 11. 3. c eccl. 7. 27 , 28 d prov. 31. 1. e prov. 18. 22. f prov. 12. 4. g prov. 31. 28 , 29 , 30 , 31. h act. 9. 36 , 39. gen. 23 ▪ 2. i gen. 35. 20 , 48 , 7. mat. 26. 12 , 13. luke 1. 48. k 1 pet. 3. 6. . l 1 sam. 25. m 2 sam. 20. ●2 n esther 4. 10. o 1 sam 1 , ch. 2. luke 1. p luk. 1 , ch. 2. q luke 2. 38. r acts 16. 14. s 2 kings 4. 10 t luke 8. 2 , 3. 21. 2. u 1 pet. 3. 5. gen. 24. 65. w act. 18. 23 , 26 rom. 16 3. x luk. 10. 38. john 11. 5. y ludovicus vides de institutionae christiana foeminae . englished anno 1547. cornelius agrippa ▪ de nobilitate & praecellentia foeminei sexus : in english also theatrum vita humanae ▪ bezerliuck . vol. 8 lib m. zwingeri . theatrum vitae humana . the general history of women , by heywod . mr. clarks examples , and second vol. of lives . the womans glory by mr. torshel . the english gentlewoman by mr. braithwait . opera annae mariae aschurman . and who list may see more in draudii bibliotheca tit. mulierum commendationes historic●● ; & t●t . vita heroinarum . the ladies vindication by mr. gerbier . z mrs. br●●●●rghs life and death subjoyned to the two funeral sermons preached at her burial , by mr. harrison , and mr. leigh . the holy life and christian death of mrs. stubs : two funeral sermons of mr gataker ; the one at the funeral of mrs. rebecca crisp ; the other at the funeral of dr. featlies wife . mr. nicholas guy , his narration of the life and death of dr. gouges wife . dr. doune , d. of saint pauls , sermon of commemoration of the lady danvers . mrs. drake revived , shewing her strange case and cure ; printed , 1647. mr. josselin at the funeral of mrs. harlakendin . the life and death of mrs ratcliffe of chester , by mr. ley one of the assembly . mr. robinsons sermon at mrs. barnidistons funeral . mr. mantons , at mrs. blackwels . dr. spurstows at the lady honor viners . mr. calamies at mrs. moors . mr. roberts at mrs. jacksons of bristol . mr. shawes narrative of his wifes life and death , recommended to the reader by the epistles of mr. manton , mr. heath-coat , mr. pool , and the consolatory verses of mr jenkin . mr. thomas goodwins sermon at the funeral of the lady barrington ; mr greenhill on ezekiel vol. first , his epistle dedicatory to the late princesse elizabeth . and the many epistles dedicatory to ladies and gentlewomen : * in his epistle before mrs. shawes l●●e . a prov. 10. 7. psal. 112 6. b 1 cor. 7. 34. 2 cor. 11. 2. gen. 24. 65. c rom. 16. 1. d eccl. 11. 5. & ps. 139. 15 , 16. with john 3. 8. mark 4. 26 , 27. luk. 15. 13. 17. with v. 31. e 1 tim. 5. 13. prov. 19. 3. 27. 15. prov. 31 26. eccles. 3. 7. f prov. 11. 13. 20. 19. 25. 9 , 10. g prov. 4. 3. * prov. 23. 22. ezek. 22. 7. h luke 2. 51. i john 19. 27. k job 19. 17. l 1 sam. 25. prov. 31. m 1 sam 25. 36 , 37. n see examples in lewis vives in english , gen. 20. 16. prov. 5. 19. o other examples see in the authours already cited . p 2 tim. 1. 5. with 3. 15. prov. 1. 8 , 31 , 1 , 2 , &c. q 2 cor. 4. 16. epist. 3. of joh. ver. 2. r joh. 17. 21. s 1 cor. 3. 7. isa. 53. 11. t prov. 31. 27. 1 tim. 5. 14. 1 cor. 7. 34. titus 2. 5. 1 tim. 5. 13. w pov. 18. 24. 17. 17. 1 joh. 3. 18. 1 sam. 18. 1. x phil. 2. 15. 1 pet. 3. 4. 1 tim. 2. 9 , 10. y jer. 2. 32. isa. 3. 18 , 19 , &c. z acts 17. 11 16. 14. luke 8. 15. jam. 1. 23 , 24 , 25. heb. 2. 1. a 1 cor. 11. 29. b exod. 20. 8. nehem. 12. 19 isa. 56. 4 , 5 , 6. c isa. 58. 13. d amos 8. 5. e rom. 1. 11 , 12 col. 3. 16. f psal. 66. 16. g acts 8. 34. h rom. 15. 14. gal. 6. 1. gen. 4. 9. i psal. 141. 5. prov. 27. 6. prov. 25. 12. 1 sam. 25. 32 , 33. k rev. 3. 19. read the conference betwixt elizabeth and the virgin mary . luke 1. l mat. 6. 6. dan. 6. 10. mark 1. 35. acts 10. 9. zach. 12. 12 , 13 1 cor. 7. 5. m luk. 10. 41 , 42. n ephes. 3. 14. psal. 5. 3. psal. 34. 3 , 4. o acts 8. 28 , 29 , &c. p ps. 1. & 119. psal. 45. 13. rom. 2 , 28 , 29 1 john 3. 9. gal. 5. 22. acts 16. 30. phil. 2. 12. 2 cor. 7. 10. heb. 12. 28. luke 7. 47. psal. 16. 3. 1 tim. 5. 10. gal. 5. 22. 1 john 4. 17. john 15. 12. john 13. 34. john 13. 15. 1 john 4. 16. 1 john 4 8 , 16 acts 2. 42 , 46. rom. 12. 9. 1 pet. 1. 22. heb. 6. 10. gal. 5. 13. heb. 13. 1. 1 pet. 3. 8. philem. 9. heb. 10. 24. 1 cor. 13. 1 pet. 4. 8. phil , 2. 3. gal. 5. 26. gal. 6 3. 1 pet. 3 4. eccles. 8. 1. with prov. 11. 2. 1 pet ▪ 5. 5. isa. 57. 15. job 22. 29. luke 23. 27. 14. 11. prov. 29. 23. prov. 16. 18. 15. 33. 18. 12. psal. 10. 17. 9. 12. 25. 9. psal. 138. 6. 147. 6. psal. 37. 11. isa. 61. 1. isa. 29. 19. psal. 149. 4. 1 pet. 5. 5. * 2 kings 4. 9 , 10. psal. 49. 11 , 12. job 29. 13. luke 16. 9. psal. 39. 6. eccles. 2. 18 , 19 hosea 12. 3. gen. 32. 28. with gen. 37. 34 , 35. let us in time improve one anothers society ; for here we have no abiding , joh. 9..4 . * dr. reynolds treatise of the passions , chap. 22. of sorrow . charron of wisdome chap. 31. of heavinesse of heart . john 1. 29. john 1. 12. 3. 14. heb. 11. 13. heb. 6. 19 , 20. mat. 22. 37. acts 11. 23. luke 1. 75. psal. 63. 3. phil. 33. heb. 2. 17. 1 john 3. 8. * see psal. 22. 38. 77. 88. job . isa. 49. 14. mat. 27. 46. perkins vol. 1. page 290. 491. 492. vol. 3. pag. 407. greenham , page 9. 81. mrs. bretterghs life , and her funeral sermons , in 8. mr. boltons instructions for troubled consetences . p. 232. 236 , &c. dr. spurstowe on the promises , chap. 15. mr. trench . col. 1. 12. gen. 35. 18. ruth 1. 20 , 21. 2 sam. 1. 23. the author and subject of healing in the church set forth in a sermon preached before the right honorable the parliament of england at st. margarets church in westminster, on wednesday, april 25, 1660, being the day of their assembly / by dr. edward reynolds ... reynolds, edward, 1599-1676. this text is an enriched version of the tcp digital transcription a57130 of text r36785 in the english short title catalog (wing r1239). 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. 61 kb of xml-encoded text transcribed from 23 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a57130 wing r1239 estc r36785 16016204 ocm 16016204 104769 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. a57130) transcribed from: (early english books online ; image set 104769) images scanned from microfilm: (early english books, 1641-1700 ; 1155:39) the author and subject of healing in the church set forth in a sermon preached before the right honorable the parliament of england at st. margarets church in westminster, on wednesday, april 25, 1660, being the day of their assembly / by dr. edward reynolds ... reynolds, edward, 1599-1676. [8], 37 p. printed by tho. newcomb for george thomason ..., london : 1660. imperfect: tightly bound, with loss of print. reproduction of original in the huntington library. eng church of england -apologetic works. bible. -o.t. -malachi iv, 2-3 -sermons. sermons, english -17th century. a57130 r36785 (wing r1239). civilwar no the author and subject of healing in the church. set forth in a sermon preached before the right honorable the parliament of england, at st. reynolds, edward 1660 10799 105 35 0 0 0 0 130 f the rate of 130 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2003-12 tcp assigned for keying and markup 2004-01 apex covantage keyed and coded from proquest page images 2004-02 judith siefring sampled and proofread 2004-02 judith siefring text and markup reviewed and edited 2004-04 pfs batch review (qc) and xml conversion the author and subject of healing in the church set forth in a sermon preached before the right honorable the parliament of england , at st. margarets church in westminster , on wednesday april 25. 1660. being the day of their assembly . by edward reynolds d. d. and dean of christ-church , oxon. london , printed by tho : newcomb for george thomason , at the rose and crown in st. pauls-church-yard . 1660. to the right honorable the lords & commons assembled in parliament . right honorable , when i was commanded by the council of state to preach before you on the day of the parliaments assembling , i could not but reflect on the woful and never-enough to be lamented confusions , under which these nations were ready to sink and perish , till the lord was pleased , as it were {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , to raise up an honorable instrument , by his wisdom and valor to put a stop to the progress , and to open a way , that you by your counsel and authority , might put a period to the being of them . in order whereunto , i thought it my duty , as a minister of the gospel of peace , and a servant to our great lord , whose work it was to heal and recover , luke 4. 18. humbly to set before you the author and the object ; and on the monday following , before the right honorable house of peers , the means and method of gods healing a sick nation : and thereupon to be seech you , so to imitate the example of christ , who is the lord that healeth us , so to promote the fear of his name , and the great works of humiliation , supplication , and reformation amongst us , as that you might comfortably plead his promise , to hear , forgive , and heal the land : for the lord will be with you while you are with him ; and if you seek him , he will be found of you . and for this work of setting up the fear of god , and real conversion unto him , though godliness have as many enemies , as there be devils in hell , or wicked men in the world ; yet profaneness is in it self so shameful , and holiness so amiable , that endeavors in this most weighty work , will , i am confident , meet with no prevalent opposition or obstruction among you . all sober men of every perswasion , how soever otherwise divided , acknowledging the necessity , and professing their desires , that the name of the lord may in purity of doctrine , and in holiness of life , be magnified amongst us . you have made an happy entrance unto this healing work , ( for certainly the great sufferings of our princes , have had a strong causality upon our distractions , it can never be well with the body , while it is ill with the head , ) and you have hereby blasted the projects and attempts of any , whose ambition might animate them , to awaken old , or to kindle new flames amongst us . if together with this noble act of justice and loyaltie , you proceed to secure the interest of jesus christ , by establishing the true reformed religion , an orthodox , learned and painful ministry , pure worship , and the power of godliness , suppressing and putting to shame all profane practises , whereby the wrath of the lord may be again kindled against us , you shall thereby greatly blast the desires of licentious and evil men ; and comfort the hearts , and give evidence of the answer of god to the prayers of good men . which that you may be enabled and assisted to do by the power of divine grace , is the most earnest prayer of may 5. 1660. your honors most humbly devoted in the lord ed. reynolds . the author and subject of healing in the church . set forth in a sermon preached before the right honorable the parlament of england , at st. margarets church in westminster , on wednesday april 25. 1660. being the day of their assembly . mal. 4 : 2 , 3. but unto you that fear my name , shall the sun of righteousness arise with healing in his wings , and ye shall go forth , and grow up as calves of the stall . 3. and ye shall tread down the wicked . our prophet was the last of all the prophets of the old testament , after which they were not to look for any other , till elias the forerunner of the angel of the covenant ( who was the great prophet of all ) should come unto them . the church appears in his time to have been wofully corrupted , by those sharp reprehensions of priests and people , for corruption of worship , for violation of covenant , for cont●…macy against god , for reproaching his ways , and passing an hard and false charge against his services as if they were vain and fruitless . in the midst of this hypocritical people , the lord had an holy remnant who feared his name , and spake often to one another . both these seemed to call for the coming of christ , and to delight in the promise of the angel of the covenant . chap. 2 : 17. 3 : 1. and accordingly here is a promise of his coming speedily . but though desired by both , he should come with great difference to the one and the other ; to the one after a terrible manner , with refineing fire and fullers sope , with fanne , and sword , with a spirit of judgment and burning to consume the stubble , to gather the body of that wicked people into jerusalem as into an oven and furnace , and there with a final and absolute {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} to dissolve the judaical politie , and leave them neither root nor branch , no visible hope of restitution again , chap. 4 : 1. which was done by the army of the romans under titus . to the other with a promise of comfort and reviving . chap. 3 : 17. they shall be mine , in that day when i make up my jewels , and i will spare them as a man spareth his own son that serveth him . and that so remarkable , that the reproach cast by the wicked hypocrites upon the ways of god , ver. 14 , 15. ye have said it is vain to serve god : what profit is it that we have kept his ordinance , and that we have walked mournfully before the lord of hosts ? and now we call the proud happy &c. should be clearly confuted , by the conspicuous difference which the lord would make between the righteous and the wicked , ver. 18. the one jewels and sons to be preserved and spared , the other stubble to be burnt and dissolved ; the one to be healed and restored , the other to be troden down and despised . concluding all with an awakening precept , that since they were not to expect any other prophet , till eliah and christ should come , they should therefore remember the law of moses , and thereby fit themselves for the entertainment of their messiah . the words contain a gracious and discriminating mercy unto an holy remnant that feared gods name , for their supportance and comfort against the terror of the foregoing threatning , that unto them the sun of righteousness , the promised messiah , should arise in his incarnation with healing in his wings ; and when grosse darkness did cover the people , and they did sit even in the shadow of death , not only veiled over with the shadows and 〈◊〉 of the law , 〈◊〉 〈◊〉 misled by the 〈◊〉 glosses of s●…ibes and pharisees , sold and devoured by their own shepherds , wofully oppressed under alexander , janneus , hircanus , aristobulus , sub●…ued by pompey into the form of a roman province , and then sorely afflicted under the tyranny of antipater and herod ; that after such a night of darkness and distress , the promised messiah should come to break the yoke and rod of their oppressor , and assert his people into light and liberty again . that he should come as the warm and welcom beams of the sun , after a dead winter , or a gloomy and tempestuous night , to heal and remove all the sins and sorrows of his people . in the words we have these particulars considerable . 1. the discriminating grace of god between a remnant that feared his name , and the body of a co●…upt and prophane people . 2. the supposition of a state of sickness and soreness , of sin and sorrow , under which even this holy remnant did lie ; with a gracious promise of healing unto them . 3. the author of this healing , expressed metaphorically by the name of the sun of righteousness , as before by the name of the angel or messenger of the covenant . 4. the means of deriving this healing from this sun of righteousness . 1. his rising . 2. his wings or beams , which are the vehicula of all the light and vertue which flow eth forth from him 5. the proper and peculiar subject of this healing , singled out by way of gracious compellation , unto you that fear my name . 6. the effects and fruits of this healing , and they are three , 1. going forth , as recovered men use to do out of their bed or chamber when the sun shineth in a warm and beautifull day , to take the aire and refresh themselves . 2. grewing up , in stature , in strength , speedily , as fatted c●…lves , luxuriating in a full and pleas●…nt pasture . 3. treading down and crushing the wicked as grapes in the press , as ashes under their feet , in a full and triumphant victory . i shall handle the words thus distributed after a double manner . 1. in the spiritual , proper , and theological sense of them as they are a promise of christ , and h●…aling by him to an afflicted remnant of men that fear go●…s name . 2. in an applicatory and particular sense , as they are suitable to the present solemnity and occasion . 1. the church of god was at this time in a most defaced and corrupted condition , gods worship prophaned , his name blasphemed , his treasuries robbed , his judgments que stioned , his reproofs despised : yet in the midst of all this rubbish there is a remnant according to the election of grace . though the church be not alwaies visibly glorious , yet in the most collapsed state thereof , in the worst times , it is ●…ever without visible professors who have stood up to beare witness unto persecuted truth . the lord had seven thousand in israel that had not bowed the knee to baal . when our adversaries challenge us to shew where our church was before luther , we answer , that in the midst of the greatest darkness and superstition , there were such fundamentall truths of faith and repentance , and holy life r●…tained , as the lord no doubt did sanctifie to the salvation of many , who lived in the body of the roman church , and were by their very ignorance preserved from the dangerous superstructions which the doctors of that church built upon that foundation , as the renowned bishop usher hath observed . 2. there were in no age wanting holy and zealous men who did boldly appeare against the prevailing erro●… of the times , as our learned men have largely proved in their historico-polemical writings , and large volumes have been written of the catalogues of such witnesses in every age of the church , who have declared against many corruptions of the times wherein they lived . but that there hath alwaies been a visible conspicuous glory in the maine body of the church , is evidently disproved by the persecutions which prevailed from time to time against it . how did the arian heres●…e overspread the world , when such glorious lights is athanasius and hilary were persecuted for professing the truth ? ●…ngemuit totus orbis saith hierom , & arianum se esse miratus est . it is not less easie for us to finde out our religion and the professors thereof in the corrupt ages of the church , then for them to find out theirs in the pure and primitive . sure we are in the worst times the lord hath ever had a people that feared his name , whose hearts he hath by select promises and comforts supported , against the terror of those curses which he hath denounced against the corrupt body of the people . say to the righteous , it shall be well with them , isai. 3. 10. ●…inde the testimonie , seale the law among my disciples , isai. 8. 16. there is a remnant according to the election of grace , when the rest are blinded , rom. 11. 5. 7. hence that usuall intermixture of threats and promises in the prophets , as a president ●…nto preachers of the truth in all ages , who ought with such prudence and tendernes to manage this part of their ministry , as neither to harden the wicked in their sins by undue application of mercy , nor to make sad the hearts of those whom the lord hath not ●…ade sad , by a promis●…uous denunciation of wrath , but righ●…ly to divide the word of truth , ●…nd to give to every one their own portion . 2. nor must we here pass by unobserved that discriminating grace of god , whereby the jewels and the stubble , the godly for healing , and the wicked for burning , are distinguished the one from the other . the lord indeed doth most righteously dispence both healing to those that feare him , according to the grace of his covenant ; and burning to those that hate him , according to the justice of his law . and it is true , the wicked make thems●…lvs fit for the burning , for their destruction is of themselves , hos. 13. 9. their way and their doings have procured it , jer●… . 4. 18. it is a choice of their owne making , isai. 66. 3. but they that are healed , are not the authors or originall procurers either of the grace whereby they fear god , or of the merc●… wherby god heales them ; god alone by his free grace makes the difference between those that serve him and those that serve him not . he reveales to babes , what he hides from the wise and prudent , and that because it seems good to him . math. 11. 25. 26. to you it is given , to them it is not given . math , 13. 11. i●… is n●… of him that willeth , ●…nor of him that runeth , but of god that sheweth mercy , rom. 9 , 16 if i be one of that remnant that feare gods name , i have no reason to glory in my selfe , it is god that gives me an heart and away to feare him , ier. 32. 39. it is by his grace that i am what i am , 1 cor. 15. 10. it is he that works in me to will and to do of his own good pleasure , phil. 2. 13. it is he that makes me to differ , 1 cor. 4. 7. ut totum deo detur , qui hominis voluntatem bonam et praeparat adjuvandam , et adjuvat praeparatam , as the incomparable champion of the grace of god st. austin speaketh ; that the whole work may be ascribed unto god , who both prepareth the good will of man that it may be holpen , and helpeth it being prepared . and againe certum est nos velle cumvolumus sed ille facit ut velimus . it is certain , that we will when we do will , but it is he that maketh us to will . and again , nos volumus , sed deus in nobis operatur & velle , nos operam●…r , sed deus in nobis operatur & operari ; we will , but god worketh ●…n us to will ; we work , but god worketh in us to wo●…k also . and again , ille facit ut nos faciamus quae praecepit , nos non facimus ut ille faciat quae promisit ; he maketh us to do the things which he commandeth , we make not him to do the things which he promiseth . o that the wanton and proud wits of men would leave the lord to do with his owne what it pleaseth him , ( as he will certainly do notwithstanding all their passionate altercations , mat. 20. 15. ) and would let the difference between him that feareth the lord , and him that feareth him not , be ascribed only unto the gift of grace , without the which , no man would feare him ; which rich grace , a nullo duro corde respuitur , ideo enim datur ut cordis duritia primitus auferatur , as the same father speakes , is not refused by any hard heart , for it is therefore given that hardness of heart may be taken away . though man be free to resist grace , yet he is not free to conquer it ; gods mercy is victorious as well as his justice , that which cometh into your mind , shall not be at all , that ye say , we will be as the heathen , as the families of the countries , to serve wood and stone , as i live saith the lord god , surely with a mighty hand , and with a stretehed out arm , and with fury poured out , will i rule over you ; ezek. 20. 32 , 33. where the lord threatneth to conquer them with his mercy , he will have mercy on whom he wil have mercy , si deus miseretur etiam volumus , ad eandem quippe misericordiam pertinet ut velimus . i●… men would be but contented that god should use his free will in giving his grace , as well as they contend for their owne free will to accept it ; if the time which is spent in disputing for free will , were spent in begging it : or if when we beg free will of god , that we may accept grace and not refuse it , we would but allow it consonant to gods power and goodnes , to grant us our petition , and to cause us not to refuse it , ( and certainly lex supplicandi legem statuit credendi , as celestinus speaks , we may beleeve that god will g●…ant , what we pray for according to his will ) the world would not be so continually troubled with the hot and passionate disputes in these arguments as we finde it is , certainly every humble and holy man will not onely think it his duty to praise god for that he gave him a power to convert , but that he gave him conversion it selfe , and the very work of willing and turning unto god . 3. we may here observe the double most different effect of the gospell of christ upon proud and penitent sinners , a savour of death to one , of life to the other , 2 cor. 2. 15. 16. fire to the one , balsome to the other ; as the same perfume kils the vulture , which revives the dove ; the same red sea a passage to israel , a grave to egypt ; the same pillar light to one , and darknes to the other ; the same sun makes the garden smell sweet , and the dunghill stink . great therefore must our care be what affections we bring to hearing the word . it is given for life , but we may find it u●…to death , according to the disposition of heart we bring with us thereunto , an honest and good heart , a meek and quiet spirit , a melted ●…oul ready to be cast into the mould of the word , is the best preparation to meetwith christ in his gospel . ii. we see here healing promised to those that fear gods name , and thence we may certainly conclude , that the holiest men do want healing . 1. as we are like unto christ , per primitias spiritus , by the first fruits of the spirit , so we are unlike unto him per reliquias vetustatis , by the remainders of corruption ; there is not a just man that liveth and sinneth not . though the guilt of sin be removed in our justification , and the power subdued in our sanctification , yet the sickness and remainders of it are not abolished till our dissolution . ista vitia gratiâ dei medicante curantur , prius ●…t reat●… non teneant , deinde ut constict●… non vincant , postremo ut omni ex parte sanata , nulla omnino remaneant , as st. austin speaks . these evils are cured by the grace of god , first that they may not hold us by their guilt , next that they may not conquer us in the conflict , and lastly that being throughly healed , none of them may remain . and these remainders of corruption the lord here leaveth in us to be matter of daily ●…onslict , of deep humbling , of earnest prayer , ●…t sit quod pet●…ntibus largiter adjiciat quod confitentibus clementer ignoscat , that he may bountisully give the things for which we pray , and graciously pardon the sins which we confess . 2. besides our sins , we are surrounded with enemies , and beset on every side with temptations , and though we have a promise of victory over them , and sufficiency of grace against them , yet we have no promise of absolute immunity , that we shall be invulnerable by them . the experience of our own lapses , and of the holiest and greatest saints sufficiently evidence unto us what poor and fraile creatures we are when the lord leaves us , to t●…y us , as he did hezekiah , 2 cron. 32. 31. 3. sorrow is the naturall off-spring of sinn and temptation , a sick and a wounded man cannot but feel the paine of that which weakneth him . there are not any men , more men of sorrow and acquainted with grief , then they whose eyes are most open to see , whose hearts most tender to feel the weight of sinn , the terrors of god , and the assaults of temptation . being therefore subject to sins , to wounds , to sorrows , no wonder if they stand in need of healing . and indeed none call out so importunately for healing , either for themselves or for the ch●…ch of god , as they that feare ●…is name . jer. 8. 22. psal. 51. 8. 18. psal. 38. 3●…9 . he that ●…hall read the dolefull complaints of job , of heman , of hezekiah , and others mourning under the weight of sin and wrath ; of je remy , daniel and nehemiah bewailing the breaches and desolations of sion , will finde it one principall evidence of a godly man , to poure out his complaint before the lord when he is overwhelmed . psal. 102. 1. no desires so strong in t●…m as to have their eyes opened , their hearts purged , their sin removed , their peace enlarged , the truth of god vindicated , his worship restored , his ordinances preserved , his presence continued in the midst of his people . promises of healing in god , do awaken prayers for healing in them . isai. 19. 22. jer. 31. 8 , 9 , 10. 33. 6. hos. 6. 1. isai. 57. 15. iii. the au●…hor of this healing is here the sun of righteousness , who came purposely , to binde up the broken hearted , to appoint to them that mourn , beauty for ashes &c. isai. 61 : 1 , 2 , 3. concerning him let us consider 1. the reason of his appellation , 2. the manner of his healing . for the appellation , he was called by balaam , a star , one that was to have dominion , num. 24 , 17 , 19. a great light . isai. 9. 2. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the day spring or sun rising , luke 1. 78. a bright star of the morning , rev. 22. 16. an everlasting light that never goes down , jsai . 60 : 20. that takes away all night , rev. 22. 5. the apostle tells us , that by christ the worlds were made , h●…b . 1. 2. the old visible world , wherein is the natural sun ; and a new heaven and earth wherein dwelleth righteousness , 2 pet. 3. 13. unto which belongeth this son of righteousness . and therefore the time of the go●…el , is called a day of grace and salvation , 2 cor. 6. 2. rom. 13 : 12 , 13. and beleevers children of the light and of the day , 1 thes. 5 : 5. w●…erein darkness of error and ignorance is dispelled , and glorious things , which had been hidden from ages and generations manifested unto the world . christ is the light of the world to come ( as the evangelical church seemeth to be called , heb. 2 : 5. ) that light , john 1. 8. 3 : 19. an heavenly light , so evangelical doctrines are called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , heavenly things , john 3 : 12 , 31. heb. 9 : 23. a full light , john 1 : 14. in him did all fulness dwell , col. 1 : 19. an indeficient light which endures for ever , as a faithful witness in heaven , psal. 89 : 36. isai. 60 : 19. a primitive independent light , which deriveth not his righteousness f●…om any o●…her fountain , he sanctified himself by his own spirit , john 17 , 19. a diffusive light which sheddeth it self on every other vessel of light of his ●…ess we all receive . he silleth all in all , john 1 : 16. eph. 1 : 23. a moveing light , which goes through all the earth , to the ends of the world , psal. 19 : 3. 6. he came and preached peace to those afar off , and to them that were nigh eph. 2 : 17. an operative , influential , and be●…gne light , which cometh with life , as well as with lustre , and therefore it is called the womb of the morning , psal. 110 : 3. 3. reviving , restoring , ripening the fiuits of the earth . psal. 36 : 9. the means and manner of his healing is by his arising unto us . there is a sun extant at midnight , as well as at noon , but he comforts not us but by his rising . now this rising not●…th , 1. his incarnation , the word which is translated 〈◊〉 , oriens , the day-spring or sun-rising , luke 1 : 78. is in the original 〈◊〉 a branch , zach 3. 8 : and as here a sun of righteousness ; so elsewhere a branch of righteousness , jer. 23. 5. 33 : 15. a sun of righteousness , so he is the lord from heaven , the lord of david : a branch of righteousness , so he is the son and the off-spring of david . this is our comfort , that he is as well germen , springing out of the earth , as oriens looking down from heaven , psal. 85 : 11. 2. his manifestation in spirit and power , by the gospel to the consciences of his people , by the beauties of his grace and holiness , illightning the mind , inclining the will , healing the affections , converting the cons●…ience , discovering to the soul the deep things of god , which is called the rising of the day-star in the heart . 2 pet. 1. 19. 3. his rouzing men out of ignorance and security , unto the businesses of an holy life , for the sun riseth that men may go forth to their labours , psal. 104. 22 , 23. the light saith , awake thou that sleepest , eph. 5. 14. rom. 13. 11. 4. his heavenly conduct and direction , shewing us the way wherein we should walk , and leading us therein , discovering enemies and temptations behinde us , precipices , gulfs , snares , and pits before us , luk. 1. 79. whereas he who walkethin darknes , knoweth not whither he goeth , joh. 12. 35. the sun of righteousness thus rising doth heale us by his light , and by his influence . 1. by the light of his heavenly doctrine whereby he convinceth of sin , and so discovereth our disease : and then of righ●…snes in him to pardon our sin , and of judgment to rescue us out of the dominion and power of satan 2 by the infuence of his ●…lessed spirit efficaciously enforcing the word , an ●…educing that vertue out of it , by which it restoreth health and beauty to the soul , this is called the revealing of the arme of the lord , isa , 53. 1. and the hand of the lord being with the word . act. 11. 23. 4. but christ is in heaven , and we in earth , how shall we bring these together , that the medicine may be applied to the disease . o●…ne agens agit per contactum , and this must be either immediatione suppositi or immediatione virtutis , as philosophers speak . and we have both here , his person being divine is immense & omnipresent . he filleth all in all . his vertue is further conveyed unto us by his wings , the beams of this sun of righteousnes , most swiftly and suddenly flying with his truth and grace into the soul . and these wings are ; 1. his word and ordinances in which christ is present with his church , math. 18. 20. and presented to it . gal. 3. 1. the holy doctrines of the gospell , and duties of worship , ( are if i may so speak ) the drugs and materials , the balme of gilead , whereby spirituall diseases , sinn and sorrow are cured . as we find usually in the gospell , he did but speak the word and diseases were gon . h●… cures were commands . his ordinances ar●… the leavs of the tree of life , which are fo●… healing of nations . rev. 22. 2. 2. any illustrious providence sent down 〈◊〉 it were from heaven , when he doth terr●… things which we looked not for . thus he healed the fears of israel by opening a way in the red sea , and their murmurings in the wildernes by giving them waters out of the rock . thus he strengthned the faith of constantine newly converted by the signe of the name of christ in heaven , with this inscription , in hoc vinces . wonderfull providences which bring any healing to discomposed and dilacerated nations , are as so many beames of the sun of righteousnes , who as lord of all creatures orders them all for his churches good . the wheels in ezekiels vision of living . creatures , whereby i understand the various and perplexed revolutions of all affairs in the world , were full of eyes , noteing the guidance of divine wisdome ordering them all to the welfare of his church and people . 3. any speciall servants and officers of his whom he commissionateth and sendeth forth for the good of his people , whether the angels of heaven , as we read of an healing angel , joh. 5. 4. or the angels of the church to whom belongeth the dispensation of wholsome and healing doctrines , 1 tim. 6. 3. tit. 2. 1. to open the eyes , and to turne them from darknes to light , act. 26. 18. or any other renowned instruments and messengers of help and comfort to an afflicted people . these are , if i may pursue the metaphor , the apothecaries , to weigh out , mix and temper and prepare the drugs according to the direction of christ , which the apostle expresseth by the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , rightly to divide the word , 2 tim. 2 : 15. and our saviour by {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . to give the due portion of meat , luke 12. 42. which some would have to allude unto the custom of measuring out daily or monthly unto servants their allowances of diet . 4. his own holy spirit , who in tertullians expression is vicarius christi , as the beam is of the sun , who taketh from christ , and sheweth unto us ; making report to the souls of beleevers of the favor of christ unto them , sheading abroad his love into their hearts , blowing upon his garden , that the spices thereof may flow forth , as a witness , a seal , an earnest , a seed , bringing christ and all his healing graces and comforts unto the souls of his servants , in their sins and sorrows to revive them . 5. here is the subject of this healing ; where observe . 1. the gracious and speciall compellation , the lord speaks by name to his sick and sorrowfull servants , with a peculiar favour as to his own sheep , john 10 : 3. keeps a matricula and publick register wherein their names are enroled , mal. 3 : 16. psal. 87 : 4-6 . they are engrauen on the breast of our high priest , ex●…d . 28 : 9. he takes exact notice of their wants , their complaints , their tears , their desires , and shines in with particular comfort and healing upon them ; so to mary , john 20 : 16. so to the woman of syrophaenicia , o woman great is thy faith , be it unto thee as thou wilt , mar. 15 : 28. so to peter , go tell his disciples and peter , poor mourning peter , comfort him by name , mark 16 : 7. 2. the immediate preparation and proper disposition unto healing , to fear gods name . there is a double vertue of christ towards men . 1. a quickning vertue , and the subjects of this vertue are those who are dead in trespasses and sins , eph. 2. 1 , 5. 2. an healing vertue towards those who though they be alive , are yet in a weak , wounded , languishing condition , looking out after help and recovery . no such way for a sick and wounded nation to be healed as to fear gods name , see solomons prayer to this parpose , 1 reg. 8. 33-39 . and the lords gracious answer unto that payer , 2 chron 7. 13 , 14. if my people that are called by my name shall humble themselves , and pray , and seek my face , and turn from their wicked ways ; then will i hear from heaven , and will forgive their sin , and will heale their land . they are his people , his sons , his jewels , they call upon him , mourn towards him , turn to him , seek his face , they sink under the burden of corruptions , they cry out under the buffets of satan , under the ravishments of temptation , they pine away under the judgments of god , they know not what to do but to look up unto him : how can the bowels of an heavenly father but yearne over a sick , a mourning , a weeping , a praying , a returning child . see ephraim bemoaning himself , turning , repenting , smiteing upon his thigh , and the lord presently relenting over him , and resolving to have mercy upon him , ier. 31. 18 , 19 , 20. is ephraim my dear son ? is he a pleasant child ? for since i spake against him , i do carnestly remember him still ; my bowels are troubled for him , i will surely have mercy upon him saith the lord . it is not murmuring and repineing in our afflictions , bit●…ing the stone which hath hurt us , breaking out into complaints and revengeful animosities against one another , fretting our selves , cursing our king and our god , as the prophet speaks , isai. 8. 21. gnawing our tongues , and refuseing to repent , rev. 16 : 9-11 . that is the way to healing . to be humbled , to accept of the punishment of our sins , to bear the indignation of the lord , to seek his face , to fear his name , to convert unto him , this only is the way to healing , isai. 6 : 10. 6. we should here proceed to consider the effects and consequences of this healing , which i must only name , and no more . 1. going forth , leaping , exulting , prepared with joy and vigour , with courage and enlargement of heart , unto duty and service , as john , christs forerunner is said to make ready a people prepared for the lord , luk. 1 : 17. it noteth that spiritual joy and peace , which is the strength of gods servants in duty , when he shines with light and healing upon them . healing and holiness is a foundation of joy , psal. 33 : 1. 2 cor. 1 : 12. and joy back again a principle and preparation unto holiness , the joy of the lord is our strength , nehem. 8 : 13. the servants of the lord , the trees of righteousness , are ever so much the fuller of fruit , as they are of comfort , the more the sun of righteousness with his light and influence doth shine upon them , the more they abound in duty and service . 2. growing up , in light , in st●…ture , in strength , in knowledge , in grace , to more and more perfection , the most healthy are the most thriving christians . as many times when persons are recovered out of a fit of sicknes they visibly shoot up , and grow more in a few months then in some years before . so is it with gods servants , when they have been delivered from any sore temptation , like antaens they gain by their falls , when they are no more children , when they cease to be weake , then they grow . eph. 4. 14. 15. 3. victory and security against their proudest enemies , whom the god of peace will tread down under the feet of his servants , as joshua made his captains to tread on the necks of the kings of canaan , luk. 10. 19. rom. 16. 20. jos. 10. 24. even for the bruized reed , and for the smoaking flax will the lord bring forth judgment unto victory . matth. 12. 20. now from these many metaphors seting forth christ unto us , by whose light our blindnes is cured , by whose righteousnes our guilt is covered , by whose wings our corruptions are healed , and we enabled to go forth with joy , to grow up in duty , to tread downe our enemies , we learn , 1. the freeness of his grace , nothing on earth can deserve the shining of the sun , nothing in us can deserve the grace of christ , it shines most freely , without preceding merit , without consequent re●…ibution , who bath first given to him , and it shall be recompenced to him again , rom. 11. 35. 2. the fulness of his grace , he is a sun . if we want wisedome there are treasures in him , col. 2. 3. if spirit , it is without measure in him , joh. 3. 34. if any spirituall grace or gift , there is unsearchable riches , an inexhausted fountain in him , ephes. 3. 8. col. 1. 19. zach. 13. 1. and he hath it all as a magazin and officer for the supply of his servants . 3. the communion and dependance of the church upon this his fulness : our light , our righteousness , our grace , our comfort , come from the influence , and depend upon the presence of christ with us . the house doth not receive a stock of light to stay in it , though the sun were gone , but hath it by immediate dependance on the light of the sun : so every measure of grace in us dependeth in esse & operari upon the influence , concurse , and presence of christ by his spirit with us . every good work of ours hath its beginning , continuance , and consummation in him . non mihi sufficit quod semel donavit , nisi semper donaverit , saith jerome . he that begins , perfects , phil. 1. 6. gives will and work , phil. 2. 13. heart and way , jere. 32. 39. is the author and the finisher , heb. 12. 2. without him we can do nothing , in all things we must grow up in him , joh. 15. 5. ephes. 4. 15. from him is all our fruit found , hos. 14. 8. we must pray with david , take not away thine holy spirit from me , psal. 51. 11. we must take heed least by our quenching or grieving of him , we provoke him to withdraw himself . 4. the conjunction between the righteousness of christ and his healing ; where he receives into grace , he takes away iniquity , and healeth backsliding , hos. 14. 2 , 4. he came not onely to pardon sin , but to destroy it , 1. john 3. 8. his mercy is never without his grace , his offices go together , his sacrifice and his scepter cannot be divided . this is one of the greatest comforts that a believer hath , that at length his lusts shall be consumed . even heaven it self would not be a place of glory , if a man were to carry his sin along with him thither . i have thus done with the general and theological tractation of the words : i now proceed very briefly unto such an application of them , as may come closer , and be more seasonable and suteable to this honorable solemnitie . that this great council and colledge of physitians hath a dangerously sick patient to look after , three nations , and the church of god in them , like the man between jerusalem and jericho , wounded and hal●… dead , we have had these many years the best , o●… rather worst assurance that may be , by feeling the sickness ; so that there need be n●… further proof of it . we have seen and fel●… with sorrow and amazement , the honor o●… the parliaments of england shamefully assaulted , princes bleeding out their souls , sojourning in mesech , and in the tents of kedar ; peers and patriots secluded from their honorable and rightful trust ; the great council of the nation sesquidimiated ; a learned and faithful ministry reproached , ready to be sacrificed , brought to the brow of the precipice ; ordinances decried , errors , and heresies cumulated , the publick worship of god interrupted , the assemblies of his people on his own day , profanely affronted by mechanicks , working their ordinary works in our churches and pulpits : we have seen and felt our laws and our foundations threatned , our ships broken , our trade obstructed , our treasures exhausted , our merchants discouraged , our religion crumbled , our church-congregations shamed and defiled with the impure and obscene intrusion of naked persons , cloathed with nothing but dung and impudence . we have heard of families raised upon the ruines of others , and of families ruined by perjurious crimina●…ons . indeed , we have seen and heard of more evils and confusions , then the hour of a sermon , or the length of an history can well enumerate . if sins , if sorrows , if shame , if fear , if dangers , if frenzies , if quakings , if convulsions , if breach upon breach , if change upon change , if divided mindes , if dis-joynted hearts , if inconsistent interests , if incoherent designs , if vicissitudes of government as mutable as the courses of the moon , if altar against altar , doctrine against doctrine , worship against worship , post by post , threshold by threshold , be symptoms of a sick body ; certainly this great colledge of physitians hath a very sick patient to look after . nay , which is much to be bewailed , even they who fear the name of the lord onevery hand , of every perswasion , if they will impartially review their own ways , will finde that by their mutual jealousies , breaches , disaffections , distances , animosities , affectations of preheminence and domination , pursuance of interests , preserving of stations and new raised estates ; and many other the like miscarriages have contributed a great share to the sicknesses and sorrows of the common body , and caused the name of god , and the honor of religion to be evil spoken of . your proper work , right honorable patriots , is to be healers ( so rulers are call●… , isai. 3. 7. ) healers to these three nations . we have looked long for peace , and there came no good ; and for the time of healing , and behold trouble . if the lord have reserved you for such a time , for such a work as this , to be eyes to the blinde , feet to the lame , fathers to the poor , as one that comforteth the mourners , as job speaks , the ear that hears you shall bless you , the eye that sees you , shall bear witness to you . it shall be written for the generation to come , and the people which shall be created , shall praise the lord for you . the lord shall make you the head , and not the tail , you shall be above onely , and not beneath , deut. 2●… . 13. it is a weightie enterprise ; the cure difficult , the disease complicate , great skill and wisdom , great love and caution , great patience and tenderness is required unto it . there may be danger of miscarriage by clashing of councils , by partialitie of interests , by mis-judging of cases , by the acrimonie of purgatiyes , by the heighth of cordials , by inequalitie and disproportionate applications , by minding the parts asunder , as divided from the whole . o come with none but healing resolutions , with none but closing and uniting affections ; let one heart , one soul , one end , one spirit , animate your whole body . if this precious ointment of unity and peace be first upon you i●… will fall down to the skirts of the nation . the patients will not fall out , if the physicians be agreed . think with your selves , that you hear the life and being , the ancient honor and renown of these nations , call aloud unto you for healing . england sometimes a terror to her proudest enemies , a ballance to all the interests of christendom , now a supplicant to her own children to keep her alive . think that you hear the concurrent cry of the protestant churches , which are greatly concerned in our weal , or wo , ( the protestant religion , being the interest of england , as the duke of rhoan hath gravely observed ) calling upon you to heal us , that they may be whole . think that you hear the importunities of all the people of the land , and all orders therein call unto you for healing . princes and peers long dethroned and eclipsed in their honor and splendor . citizens long decayed in their trade and commerce . countrey-men long exhausted with heavy expences upon narrow estates . ministers long discouraged by swarms of dangerous and corrupt opinions , by that abundance of atheism , scepticism , neutralitie , indifferencie , profaneness , contempt of ordinances , which the looseness of these times , like an opened sluce , or a breach in 〈◊〉 bank , hath let in as a deluge upon the church of god amongst us . think that you hear your own families , your wives , your children , et natos natorum , & qu●…nascuntur ab illis , the generations yet unborn , calling unto you to lay up healing for them , and like the man of macedonia to the apostle , saying , come and help us . and if you will give me leave to tell you where you must begin ; you must begin at this sun of righteousness ; you must be wings , beams , angels , emanations from him , if you will bring help and healing to his people . from him all your wisdom and counsil , all your love and zeal , all your fidelity and sufficiency is derived . we are not sufficient of our selves to think any thing as of our selves ; but our sufficiency is of god , who alone makes able counsellors in the state , as well as ministers in the church . and as he is the father of all your light and counsel ; so by his blessing alone , they operate . without him you can do nothing : as man liveth not by bread alone , so he recovereth not by physick alone , but by every word which proceedeth out of the mouth of god . he is the lord that healeth us , exod. 15. 26. he that gave his disciples power to cure diseases , luke 9. 1. must do the same for you , if you be our healers : and therefore you must begin at him , and say as the prophet did , heal me , o lord , and i shall be healed ; save me , and i shall be saved , for thou art my praise , jer. 17. 14. and as you have his sufficiency to enable you , and his blessing to give success unto you , so you have him as a great exemplar to lead and teach you , whom you may imitate in this great work ; for he went about teaching and healing , matth. 4. 23. and he healed , 1. freely , and so he commanded his disciples to heal , matth. 10. 8. he did not inrich himself by any of his cures and miracles ; by how much the less of reward , by so much the more of honor , for a free cure : not but that it is worthie the bountie of a parliament to acknowledge great and noble services , with proportionable returns of favor ; but the less internal and domestical those returns are , they will appear the more noble . tu civem patremque geras tu consule cunctis : no●… tibi , nec tua te moveant , sed publica damna claudian . 2. bountifully , he was at cost and charges to heal others , his blood was our balsome ; he was content to be smitten , that we might be healed , isai. 53. 5. he looked not on his own things , but on the things of others , phil. 2. 4 , 5. he gave his life for his sheep , john 10. 11 , a good man is willing to spend and to be spent , for the good of those unto whose service he is devoted , 2 cor. 12. 15. nec sibi , sed toti genitum , se credere mundo . it is recorded for the honor of nehemiah , that though former governors had been chargable to the people , yet he and his brethren did not eate the bread of the governor , nehem. 5. 14 , 15. and of he●…er that she would venture perishing for the service of her people . esther 4 : 16. 3. universally , without expectation , he healed all that came to him for healing , matth. 12. 25. luke 4. 40. & 6. 19. he is an ill physician that will cure his patient of a sore finger , and use no means against his feaver or consumption , for an akeing heart , or a bruised head . we may say of england , is the prophet of his people , isai. 1. 5 , 6. that our sickness is from head to foot ; some parts sick with sorrow and sufferings , others sick with sin and wickedness : let your endeavors of cure be impartial . any one part unhealed will create pain and danger to the whole : and as you may not neglect any integral , so let your principal care be for the vital and architectonical parts , to reduce them unto health and safety . but let your providence extend to all ; the least and lowest member hath a right in the common soul , in the good of the whole . render to all their ●…es , tribute , custom , fear , honor , are due to some ; love , libertie , propertie , safetie , protection , peace , are due to others . ballance all interests with so equal and righteous a ●…ize , that rulers may govern a free people , and the people obey illustrious and noble governors ; that the people may be comforted by the jusstice and clemency of their princes , and princes honored by the loyaltie and obedience of their people : that love may be the soul of the body politick , the bond , the joynt , the sinew that holds together all the members in the unitie , and for the good of the whole . 4. meekly , humbly , compassionately , there is a fained meekness as that of absolom and otho , omnia serviliter pro imperio , but christ was meek and lowly in heart , math. 11. 29. we read of the gentleness of christ , 2 cor. 10 : 1. so christ taught men , as they were able to hear , mark 4. 33. so he healed them , took the lambs into his bosome , and gently lead the rest , isai. 40. 11. considers our mould , psal. 103. 14. will not break 〈◊〉 bruised reed , math. 12. 20. stays with a poo●… blinde begger in the way , mark 10. 49. 5●… . and thus he requireth us to heale and resto●… disjointed members with a spirit of meekness , gal. 6. 1. phil. 4 5. shew all possible tenderness and indulgence towards the infi●…mities , especially the consciences of men 〈◊〉 humble and sober , of quiet and peaceab●… spirits , the strong are taught to bear the ●…firmities of the weak , rom. 15. 1. be care●… to secure and settle the fundamentals , the 〈◊〉 tals and essentials of doctrine , worsh●… and dutie , that you may be sure of sound and orthodox ministers , to go in and cut before the flock ; and if in smaller and more problematical things , men cannot be all of one minde , ( as we never shall have perfection of judgment till we come to heaven ) let not the strong despise the weak , nor the weak judge the strong : whom god receives into his favor , let not us shut out of ours , rom. 14. 3. 5. perfectly , as many as touched him in order unto healing , were perfectly cured , matth. 14. 36. endeavor as much as is possible , such a total oblivion and obliteration of our sad divisions , and the distempers arisen there-from , that no dregs of the disease , no sears of the wound may remain ; but that all the members may coalesce into a perfect unitie and frat●…rnitie again . and as this must be your first care to begin at the sun of righteousness , and to imitate him ; so you must be careful of the two wings which are the vehicula of healing , be sure that the wings of the sun of righteousness do carry him into all places of the land . 1. the wing of light , sound doctrine , pure ordinances . the more the people agree in divine truths , the more they will be disposed for moral and for civil unity . religion is a cementing thing , lactantius and jerome derive it a religando , quòd ea quasi in fascem vincti sumus . discourage and discountenance , dangerous and false doctrines , bear up , speak comfortably to an able , orthodox , faithful and learned ministrie ; procure brotherly reconciliation amongst men of sober mindes , but different judgments : the breaches i hope are not so wide , but that if animosities and prejudices were removed , they might by amicable and fraternal debates be closed up again . 2. the wing of righteousness , able , faithful , religious judges and magistrates , wholesome , healing , and righteous laws , are the vehicula of justice , by the sanctitie and prudence of these , your healing will shed it self abroad into all parts of the land . in one word , go forth , have your eyes i●… in every place , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : let the wheels of your providence have eies on them . grow up into splendor and perfection , and restore the collapsed honor of this august council in all the parts of it : tread down wickedness , make stronger laws then ever against impietie and profaneness , against iniquity and unrighteousness . keep christ and his presence ; keep godliness and the fear of his name in the mi●…st of the land : endeavor not a meere formal and superficial , but a substantial and spiritual reformation , and then assuredly the lord will honor you , and make you his instruments of performing this gracious promise , unto you that fear my name , shall the sun of righteousness arise with healing in his wings ; and these wings shall carry your names and memories with splendor and renown unto all succeeding ages . for they that honor him , the lord will honor . finis . notes, typically marginal, from the original text notes for div a57130e-750 math. 3 : 12. math. 10 : 34. isai , 4 : 4. isai. 60. 2. isai. 9 : 2. zach. 11 : 5. isah 9. 4 10 : 27. 1. reg. 19. 18. sermon of the unity of the church . hieron : adverse luciferianos . aug. ●…nchirid : c. 32. aug. de grat. & lib. arb. c 16. contra dua●… epist ●…elag . lib. 4. c 6. & de d●… perseve●…at . cap. 13. de praedestinat : sanct. c. 10 aug de praedest . sanct. c. 8. ad simplie . lib. i. qu. 2. aug. depeccat me●…it & remiss . c. 8 e●… 7. 20. jam. 3 : 2. aug. contra julian . pelag. lib 5. c. 7. aug. de spir. . & 〈◊〉 . cap u't . luk. 4. 18. act. 4. 30. isai. 30. 26. psal. 143 : 8. psal. 5. 8. isai. 30 : 21. john 16. 8. 11. eph. 1. 23. psal. 139. 9. matth. 8. 8 , 9. isai. 64. 3. euseb d●… 〈◊〉 constantin●… lib 1. c. 22 , 25. raynolds conference with hart. cap 8 divis 4. pag. 503. ezek. 1. 16 , 1●… s●…ckins de con●…iv . l. 1. cap. 23. tertul : de praescriptionibus . john 16 : 15. rom. 5 : 5. cant. 4 : 16. rom. 7. 23. 2 cor. 12. 7 , 8. 2 chro. 20. 12. levit. 26 , ●…1 . micah 7. 9. hierom. ad ctesiphontem adversus pelagianos . luke 10. 30. psal. 120. 5. ezek. 43. 8. jer. 14. 19. job . 29. 15 , 16. 25 psal. 102. 18. acts 16. 9. rom. 13. 7. col. 3. 15. eph. 4 15 , 16. tacit. hist. lactant instit. lib. 4. cap. 28. hieron. in amos 9. xenophon byrop●…d . 1 sam. 2. 30. joy in the lord opened in a sermon preached at pauls, may 6. / by edward reynolds, d.d. reynolds, edward, 1599-1676. this text is an enriched version of the tcp digital transcription a91743 of text r203409 in the english short title catalog (thomason e844_1). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 83 kb of xml-encoded text transcribed from 25 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a91743 wing r1261 thomason e844_1 estc r203409 99863372 99863372 115568 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. a91743) transcribed from: (early english books online ; image set 115568) images scanned from microfilm: (thomason tracts ; 248:e844[1]) joy in the lord opened in a sermon preached at pauls, may 6. / by edward reynolds, d.d. reynolds, edward, 1599-1676. [8], 39, [1] p. printed by tho: newcomb, for robert bostock, and are to be sold at his shop at the sign of the kings-head in st pauls church-yard, london : 1655. annotation on thomason copy: "june 20." reproduction of the original in the british library. eng joy -religious aspects -christianity -sermons -early works to 1800. sermons, english -17th century. a91743 r203409 (thomason e844_1). civilwar no joy in the lord: opened in a sermon preached at pauls, may 6. / by edward reynolds, d.d. reynolds, edward 1655 14716 24 50 0 0 0 0 50 d the rate of 50 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2007-04 tcp assigned for keying and markup 2007-04 aptara keyed and coded from proquest page images 2008-04 elspeth healey sampled and proofread 2008-04 elspeth healey text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion joy in the lord : opened in a sermon preached at pauls , may 6. dvm premor attollo● london , printed by tho : newcomb , for robert bostock , and are to be sold at his shop at the sign of the kings-head in st pauls church-yard , 1655. to the right honorable christopher pack , lord major of the city of london , and the honorable court of aldermen there . right honorable , in conformity to your desires signified by your order unto me , i here humbly present you a second time with that plain , but wholsome doctrine , which you were lately pleased to receive with all ready attention . and indeed the argument is such , as the apostle thought need ful to inculcate once and again . and therefore if the tongue and the pen , the pulpit and the press , do a first and a second time invite you unto the same duty , the apostles example will both commend your zeal in desiring it , and excuse my obedience in conforming to so just a desire . self-sufficiency is gods peculiar honor , one of those regalia which belong unto him alone . all creatures must go out of themselves , both for the continuance of that being , which they have , and for the acquisition of such further good as they stand in need of . and since they are all thus defective in them selves , they must needs be unable to complete the perfections of one another , much less of man , who is one of the principal and most excellent of them . that good therefore , the want whereof doth kindle desire , & the fruition whereof doth produce delight , must be sought above the world , in him , who as he is sufficient to himself , so is he alone all-sufficient unto his creatures . and because there is no approach for sinful men unto god without a mediator , the father hath set up his eternal son , as that middle person , in whom we may have communion with him , and access unto him . justly therefore was the lord christ before his coming , stiled the desire of all nations ; & as justly is he , after his coming , their everlasting delight , since in and by him alone , the lord is pleased to be at peace with us , and out of his fulness to communicate all good unto us . to set forth this preciousness of christ unto his people , and to quicken their joy in him , was the end of this sermon , and is indeed the end of all other . we live in changeable and uncomposed times ; we see distempers at home , we hear of distresses abroad ; the lord is shaking heaven and earth , churches and states ; our eyes and our experience tell us , how mutable are the wills , how inconstant the judgements , how fickle the favors , how sudden the frowns of men , how vain the hopes , how unstable the delights which are drawn out of broken cisterns ; how full of dross and dregs the most refined contents of the world are . god alone is true and every man a lyar , either by falseness deluding , or by weakness disappointing those that depended on them . since therefore the life of man doth hardly deserve the name of life , without some solid comfort to support it ; and neither men nor angels , much less honors or pleasures , plenty or abundance , can supply us with that comfort ; what remains , but that we betake our selves unto that fountain of living water , whence alone it is to be had ? that we secure our interest in the lord christ , who is faithful , and cannot fail ; powerful , and will not forsake , nor expose those that come unto god by him ? that so being upon the rock which is higher then our selves , we may be able amidst all the tempests and shakings , the delusions and disappointments below , to rejoyce in him with a fixed and inconcussible delight , who can bring joy out of sorrow , light out of darkness , and turn all confusions into order and beauty . this that you , and all gods people in city and countrey may every where do , is the prayer of your honors most humble servant in the work of the lord . edward reynolds . from my study , iune 2. 1655. joy in the lord : opened in a sermon preached at pavls , may 6. phil. 4. 4. rejoice in the lord alway ; and again i say , rejoice . there is nothing which the hearts of believers doe either more willingly hear , or more difficultly observe , then those precepts which invite them unto joy and gladness , they being on the one hand so suitable to the natural desires , and yet withall on the other so dissonant to the miserable condition of sinful man . had our apostle called on the blessed angels to rejoice , who have neither sin , nor sorrow , nor fear , nor sufferings , nor enemies to annoy them , it might have seemed far more congruous : but what is it less then a paradox to perswade poor creatures , loaded with guilt , defiled with corruption , cloathed with infirmities , assaulted with temptations , hated , persecuted , afflicted by satan and the world , compassed about with dangers and sorrows , born to trouble , as the sparks fly upward , that notwithstanding all this , they may rejoice , and rejoice alway ? but we have a double corrective to all these doubts in the text , one in the object , another in the preacher of this joy . the object of it is christ the lord , as appears by the same thing twice before mentioned , cap. 3. 1. 3 the lord that pardoneth our guilt , subdueth our lusts , healeth our infirmities , rebuketh our temptations , vanquisheth our enemies , sweetneth our sufferings , heightneth our consolations above our afflictions , and at last wipeth all tears from our eyes . here is matter of great joy , may we be satisfied in the truth of it : and for that we have the word of an apostle , who gives assurance of it by divine revelation , and by personal experience . he who next to the lord himself , was of all his servants , a man of sorrow , in afflictions , in necessities , in distresses , in stripes , in imprisonments , in tumults , in labours , in perils , in deaths , in weariness , in watchings , in hunger , in thirst , in cold , in nakedness , beaten with rods , stoned with stones ; shipwrackt at sea , beset at land ; he who in the prison , the inner prison , a the stocks ( a kind of case of prisons one within another ) did yet b rejoice and sing psalms unto god , acts 16. 24 , 25. he it is , who from the lord calleth upon believers to rejoice alway . instead then of a paradox , you have here a paradice , a tree of life , as joy is called prov. 13. 12. and the servants of god may securely , notwithstanding their sorrow for sin , their sense of sufferings , their certainty of temptations , their conflicts with enemies , their sympathy with brethren , may yet i say securely rejoice , and rejoice alway , they have the lord to warrant it , they have his apostle to witness it . let worldlings delight in sensual pleasures , let false apostles delight in carnal worship , and ceremonial priviledges ; but you my brethren have another kind of object to fix your joies upon ; rejoice in the lord , and again rejoice , and rejoice alway ; and that upon the word and credit of an apostle , i say it , and i say it again . there are many particulars couched in the words ; 1. the subject of them , spiritual joy , or an holy exultation of soul in the lord , as the most beloved , desired supreme good , wrought in it by the spirit of grace , rendring christ by faith , present unto it ; whereby it is not only supported under all afflictions , but enabled to glory in them , and to triumph over them . 2. the difficulty of this joy intimated , in that believers are so often invited unto it 3. the sureness and the greatness of it , noted in the doubling of the words . 4. the stability and perpetuity of it , they may rejoice alway in the midst of their sorest fears or distresses . 5. the object of it , a glorious and replenishing object , christ the lord . 6. the apostolical attestation given unto it , again i say , rejoice ; i speak it by commission from the mouth of christ , requiring it ; i speak it by the experience of mine own heart , enjoying it in the midst of all my sufferings : so you have both a mandatum and a probatum for it ; rejoice in the lord alway ; and again i say rejoice . but because i love not to mince and crumble the bread of life into too many particulars , i shall therefore comprize all in this one proposition ( which i shall make the subject of my present service . that the lord jesus is the great , sure , and perpetual joy of his own people . by accident , unto wicked and impenitent sinners , he is a stumbling block , as wholsom meat is offensive to sick stomacks , and the light of the sun unto distempered eyes ; but unto those that believe , he is altogether lovely , pretious , and desireable . abraham rejoiced to see his day , iohn 8 56. mary rejoiced more that he was her saviour , then her son , luke 1. 47. simeon embraced him with a nunc dimittis , luke 2. 28. mathew made a great feast to receive him , luk 5. 29. zacheus entertained him at his house joifully , luke 19. 6. the eunuch as soon as he knew him , went on his way rejoicing , acts 8. 39. the jailor , who even now was ready to have killed himself ; when christ was preached unto him , rejoiced and believed acts 16. 34. christ is the author of our joy ; he calleth it his joy , iohn 15. 11. it is the work and fruit of his spirit , gal. 5. 22. and he is the object of our joy , it is fixed and terminated on him , as on the most commensurable matter thereof , phil. 3. 3. there are many things belonging unto the object of a full and compleat joy . 1. it must be good in it self , and unto us . 2. that good must have several qualificatious to heighten it to that pitch and proportion which the joy of the heart may fix on . 1. it must be a good present , a in the view and possession of him whom it delighteth : good absent is the object of desire , good present , of delight . it is true , b a man may rejoice at some good that is past , as that he did at such a time escape a danger , or receive a benefit ; but then the memory makes it as it were present , and the fruit of that past good is some way or other still remaining . also a man may rejoice in a good to come , as abraham rejoiced to see christs day . iohn 8. 56. and believers rejoice in the hope of glory , rom. 5. 2. but then faith gives a kind of subsistence to the things so hoped for , heb. 11. 1. and the vertue and benefit of them is in being , though they themselves be but yet in hope , and so in regard of efficacy , christ was a lamb slain from the beginning of the world , though not actually slain before the fulness of time : so still the most proper ground of delight is fruition , which presupposeth the presence of the thing enjoied . 2. it must be good pretious which hath some special value belonging unto it . we read of the joy of harvest , isa. 9. 3. because men then reap the pretious things of the earth , as they are called , deut. 33. 14 , 16. iam. 5. 7. it was not an ordinary thing , but a treasure , a pearl of great price , which made the merchant-man sell all that he had to buy it , mat. 13. 44. 46. 3. it must be a full good , sufficient and throughly proportionable to all the desires and exigencies of him that is delighted with it : bring the richest pearl to a man under some sore fit of gout or stone , he cries , groans , sweats , is in pain still : the object , though good , though pretious , yet is not suitable to his present condition ; in that case he takes more pleasure in an anodine medicine , then in a rich jewel . it would be little good news to such a man , to tell him that his kidnies or his bladder were full of pearls or diamonds , because there they would not be his treasure , but his torment . 4. it must be a pure good , without any dregs or dross to abate the sweetness of it : all earthly delights are bitter-sweets , wine tainted by the vessel , which brings a loathing along with it ; the best corn hath its chaff , the richest wine its lees , the sweetest oyle its dregs , the sun it self its spots ; nothing of meer creatures can cause an unmixed joy , free from all tang and tincture of the vessel , from whence it proceeds : and any one defect may corrupt all the content which the rest ministreth as a dead fly will spoile the whole pot of oyntment . 5. it must be a rare , wonderful , glorious ; the commonness even of good things , takes from the loveliness of them . if diamonds were as plentiful as pebles , or gold as iron , they would be as little esteemed ; if there were but one balsom or drug in the world that would cure any mortal disease , a man would value the monopoly of that above the richest jewel . because the pool of bethesda had a rare healing vertue , multitudes of impotent , blind , halt , withered , were waiting continually for the moving of it , john 5 2 , 3. 6. it must be various , like the holy anoynting oyle , compounded of many principal spices , exod. 30 23-25 . in rich hangings in choice gardens , in great feasts , in select libraries , variety is that which greatly delighteth the spectators : were a table filled with one and the same dish , or a study with the same book , or a garden with the same flowre , it would wholly take away from the delight of it . and this variety is then much more delightful , when each particular good doth answer some particular defect , or desire in him that enjoyeth it ; when it is as a rich storehouse , as the shop of the apothecary , or as a physick garden , wherein a man may in any distemper fix on some thing proper to help him . 7. it must be a prevalent and soveraign good , a most efficacious catholicon against evils . victory even in trifles , where no evil is to be removed , as in bowling or shooting , is that which makes the pleasure in those games ; much more delightful must that needs be , which can help a man to overcome all the evils and enemies that assault him ; no joy to the joy of a triumph when men divide the spoils . in this case iehosaphat and his people came to ierusalem with psalteries , harps , and trumpets , to the house of god , rejoicing over their enemies , 2 cron. 20. 25 , 20. 8. it must be a perpetual good , commensurate in duration to the soul that is to be satisfied with it ; they are but poor and lying delights , which like iordan , empty all their sweetness into a stinking and sulphurious lake . true comfort is a growing thing , which never bends to a declination . that man will find little pleasure in his expedition , whose voyage is for a year , and his victual but for a day , who sets out for eternity with the pleasures and contents of nothing but mortality . such are all natural , sensual , secular , sinful joies . as the sheep feeds on the grass , and then the owner feeds on him , so poor sinners feed awhile on dead comforts , and then death at last feeds on them , psal. 49. 14. lastly , that which crowns and consummates all , is , it must be our own proper good ; all the rest without this , signifie nothing unto us . a begger feels not the joy of another mans wealth , nor a cripple of another mans strength ; the prisoner that is leading to death , hath no comfort in the pardon which is brought to another malefactor . as every man must live by his own faith , so every man must have his rejoicing in himself , and not in another , gal. 6. 4. now then let us consider the apostle and high-priest of our profession , christ jesus , and we shall find him alone in every one of these particulars , to be a most adequate object of the joy and delight of all his people . 1. he is a good ever more present with them ; i am with you alway , mat. 28. 20. though bodily absent , and that for the expediency and comfort of his servants , iohn 16. 7. yet in his ordinances , and by his spirit ever amongst them ; you shall see me ( saith he to his disciples ) because i go to my father , iohn 16. 16. whereby is not only intimated his purpose of appearing unto them before his ascension , but with all the full manifestation of himself unto them , when he was gon , by sending the holy spirit , per cujus vicariam vim , his bodily absence should be abundantly compensated . by that spirit his people are joined unto him , as the feet below to the head above , 1 cor. 6. 17. by that spirit in the gospel he preacheth peace unto them , eph. 2. 17. and is evidently set forth before them , gal. 3. 1. by that spirit he dwelleth in them , eph. 3. 17. manifests himself unto them , makes his aboad with them , iohn 14 20-23 . rev. 3. 20. walks in the midst of them , as in his house and temple , 2 cor. 6. 16. is more present with them then any good thing they have besides . some things are present with us , in our eye , in our possession , yet still without us , as goods , or friends ; some things more intimate , but yet separable from us , as health , strength , our soul it self ; but christ is not only with us , but in us , col. 1. 27. not only in us , but inseparably abiding with us , rom. 8. 38 , 39. as in the hypostatical union there is an inseparable conjunction of the manhood to the godhead in one person : so in the mystical union , there is an inseparable conjunction of the members to the head in one church or body . 2. he is not an ordinary common good ; which if a man want , he may compensate by some other thing ; but a treasure and pearl of highest price , in whom are unsearchable riches , eph 3. 8. hidden treasures , col. 2. 3. in comparison of whom , all other things are loss and dung , phil. 3. 7 , 8. most precious in the eyes of his people , 1 pet. 2. 7. precious in his own immediate excellencies , the chiefest of ten thousand , cant. 5. 10-16 . precious in the respects he bears towards us ; in the sweet and intimate relations of an husband , an head , a saviour , a brother , a father , a friend , a surety , a mediator , a propitiation , an advocate , pretious in the great things he hath done for us , in the rich supplies of grace and peace he doth bestow upon us , in the high dignity whereunto he advanceth us , john 1. 12. 1 iohn 3. 1. rom. 8. 15 , 16. in the great promises he makes unto us , 2 pet. 1. 2 , 3 , 4. in the glorious hope which he sets before us , and blessed mansions which he prepareth for us , col. 1. 27. iohn 14. 2. in the light of his countenance shining on us , in the fruits of his spirit wrought in us , in the present life of faith , in the hidden life of glory , in the great price he paid for us , in the great care which he takes of us , in the effusions and manifestations of the love of god unto us : in the seals , pleadges , testimonies , first-fruits of our eternal inheritance , which he is pleased by his spirit to shead forth upon us , in the free and open way which he hath made for us unto the throne of grace ; in these , and many other the like , is the lord christ more honorable and precious in the eyes of his people , then a thousand worlds could be without him . 3. he is not only a most present , and a most precious good , but full and sufficient for his people ; he ascended on high that he might fill all things , eph. 4. 10. that he might powre forth such abundance of spirit on his church , as might answer all the conditions whereunto they may be reduced : righteousness enough to cover all their sins , plenty enough to supply all their wants , grace enough to subdue all their lusts , wisdom enough to resolve all their doubts , power enough to vanquish all their enemies , vertue enough to cure all their diseases , fulness enough to save them , and that to the uttermost , all other good things below , and without him , have a finit and limited benignity . some can cloath , but cannot feed ; others can nourish , but they cannot heal ; others can enrich , but they cannot secure ; others adorn , but cannot advance ; all do serve , but none do satisfie : they are like a beggers coat made up of many pieces , not all enough either to beautifie or defend ; but there is in christ something proportionable to all the wants and desires of his people . he is bread , wine , milk , living-water to feed them , iohn 6. 51. 7. 37. he is a garment of righteousness to cover and adorn them , rom. 13. 14. a physician to heal them , mat. 9. 12. a counseller to advise them , isa 9. 6. a captain to defend them , heb. 2. 10. a prince to rule , a prophet to teach , a priest to make attonement for them , an husband to protect , a father to provide , a brother to relieve , a foundation to support , a root to quicken , an head to guide , a treasure to enrich , a sun to enlighten , a fountain to cleanse . as the one ocean hath more waters then all the rivers in the world , and one sun more light then all the luminaries in heaven ; so one christ is more all to a poor soul , then if it had the all of the whole world a thousand times over . 4. he is a most pure good without any mixture of dross , or bitterness to abate or corrupt the excellency of it ; a lamb without spot and blemish , 1 pet. 1. 19. he did no sin , no guile was found in his mouth , 1 pet. 2. 22 : holy , harmless , undefiled , heb. 7. 26. never any believer found any thing in him , for the which to repent of making choice of him ; as holy polycarp said , i have served him these eightysix years , and he never did me any hurt ; even the severest things of christ are matter of joy unto his servants : if he make them sorrowful , their sorrow is turned into joy , iohn 16. 20. his very yoke is easie , his burden light , his commandments not grievous , nay his very cross and afflictions , matter of choice , of joy , of gloriation , of triumph , heb. 11. 25 , 26. acts 5. 41. rom. 5. 3. rom. 8. 37. it was an heroical speech of luther , malo ego cum christo ruere quam cum caesare stare ; i had rather fall with christ , then stand with caesar . and if his sufferings are so sweet , o then how glorious are his consolations ? 5. he is the rarest good in the world ; his whole name is wonderfull , isa. 9. 6. his whole dispensation mysterious , 1 tim. 3. 16. the invisible god manifested , a son born of a virgin , the law-giver made under the law , the lord of glory , who thought it no robbery to be equal with god , humbled , emptied , in the form of a servant , reckoned amongst transgressors , without form or comeliness , rejected , despised , put to shame , a man of sorrows ; a dead man raised by his own power , and advanced to the throne of god ; these , and all the particulars , christ crucified , are things so profound and unsearchable , that the very angels desire to look into them with wonder and astonishment , 1 pet. 1. 12. the best and most excellent things god hath made single , one sun in the firmament , one tree of life in paradice , one heart , one head in the body : so to us there is but one lord iesus christ , by whom are all things , and we by him . he the alone living , elect , pretious , chief corner stone , no other name under heaven given amongst men whereby we must be saved , acts 4. 11 , 12. 6. as a rare good , so full of exquisite and copious variety , wisdom , righteousnesse , sanctification , redemption . it pleased the father , that in him all fulnesse should dwel , col. 1. 19. in him he hath made known unto principalities and powers , the manifold wisdom of god , eph. 3 10. as the curious ephod in the law was made of gold , blew , purple , scarlet , and fine twined linnen ; and the breast-plate set with twelve curious pretious stones : so christ , the substance of those types , was filled with the spirit of wisdom , understanding , counsel , might , knowledge , and the fear of god ; isa. 11. 2. and that above measure ; iohn 3. 34. that there might be enough in him to answer all the desires and delights of his people : wisdom to teach ; righteousness to justifie , grace to renew , power to defend , peace to comfort , life to quicken , glory to save them ; seven eyes upon one stone . 7. he is a most prevailing and victorious good , stronger then the strong man , luke 11. 22 : casting out , and judging the prince of the world , iohn 12. 31. 16 , 11. abolishing death , 2 tim. 1. 10. taking away sin , destroying the works of the devil , 1 john 3. 3. and overcoming the world and the lusts thereof , john 16. 33. treading all his churches enemies under his and their feet , 1 cor. 15 , 15. triumphing openly over them in his cross before god and angels , col. 2. 15. ascending up on high , and leading captivity captive , ephes. 4. 8. 1. by a way of wisdom catching satan by the hook of his divine power , hidden under the infirmities of his human nature . 2. by a way of judgement , condemning him for shedding the innocent bloud of the son of god . 3. by a way of power vanquishing him , and casting him out of the possession which he had purchast . 8. he is a perpetual and durable good : death hath no more dominion over him , rom. 6. 9. he ever lives to make intercession , heb. 7. 25. there is an oath , an amen upon the perpetuity of the life and priesthood of christ , psal. 110. 4. rev. 1. 18. behold , i am alive for evermore , amen : and he lives not only for ever in his person , but he is for ever the life portion , and blessedness of his people . because he lives , they live , john 14. 19. they shall appear with him , they shall be like unto him : as he is sate on his fathers throne , so shall they sit on his throne , never to be degraded . lastly , he is the proper good of his own people : he hath not only given himself unto god for them , as their sacrifice , but he hath given himself likewise unto them , as their portion . he is theirs , and they his , cant. 6. 3. they his , by a dear purchase , and he theirs by a sweet communion : they are said to have him , john 5. 12. as a man hath his most peculiar possession ; his name is , the lord our righteousness , jer. 23. 6. he is made unto us of god , wisdom , and righteousness , and sanctification , and redemption , 1 cor. 1. 30. he is more ours then we are our own , we have and possess infinitely more in him then in our selves ; defective in our selves , compleat in him ; weak in our selves , strong in him ; dead in our selves , alive in him ; miserable in ourselves , blessed in him ; mutable in our selves , established in him . thus we see there is nothing necessary to the compleating of an object of joy , which is not fully to be found in christ . unto these grounds of joy drawn from the nature of delectable objects , i shall add a few more mentioned by the prophet zachary , chap. 9. 9 , 10. drawn from the royal office of christ ; rejoice greatly o daughter of sion , shout o daughter of ierusalem , behold thy king cometh unto thee , he is just , and having salvation , lowly , and riding upon an ass , &c. 1. he is a king , thy king , the promised messiah , in whom all blessings were to be made good unto israel . they had been servants under strange lords , nehem. 9. 36 , 37. and so had we : the prince and god of this world had the first possession of us , eph. 2. 2. but they were to have a king of their own from among their brethren , deut. 17. 15. their governor was to proceed from the midst of them , ier. 30. 21. and this must needs be matter of great joy ; that whereas oppressors did pass through them before v. 8. the king now promised them should be a near kinsman should not be ashamed to call them brethren , heb. 2. 11. the shout of a king should be amongst them , who should have the strength of an unicorn , able to break the bones of his enemies , numb. 23. 21 , 22. 2. his approach , he cometh : when solomon , a type of christ , was made king , they did eat and drink with great gladness before the lord , 1 chron. 29. 22. at such solemn inaugurations , the trumpets sound , the people shout , the conduits run wine , honours are dispenced , gifts distributed , prisons opened , offenders pardoned , acts of grace published , nothing suffered to eclipse the beauty of such a festivity . thus it was at the coming of christ : wise men of the east bring presents unto him , rejoicing with exceeding great joy , mat. 2 10 , 11. the glory of god shines on that day , and an heavenly hoast proclaim the joy , luke 2. 9 , 14 iohn baptist leapeth in the womb , mary rejoiceth in god her saviour , zachary glorifieth god for the horn of salvation in the house of david ; simeon and hanna bless the lord for the glory of israel : and after when he came to ierusalem , the whole multitude spread garments , strewed branches , cried before him and behind him , hosanna to the son of david , hosanna in the highest , mat. 21. 9. and the psalmist prophecying long before of it , said , this is the day which the lord hath made , we will rejoice and be glad in it , psal. 118. 24. 3. his character : 1. he is iust . and this is the great joy of his people , isa. 9. 3. 7. especially being such a king as is not only just himself , but maketh others just likewise : in the lord shall the seed of israel be justified and glory , isa. 45. 25. sin pardoned , guilt covered , death vanquished , conscience pacified god reconciled , must needs be a glorious ground of joy and peace unto believers , rom. 5. 1 , 2. luke 10. 20. but a prince may be just himself , and yet not able to deliver his people from the injustice of enemies that are stronger then he , as iehosaphat said , we have no might against this great company , 2 cron. 20. 12. therefore 2. our king here hath salvation , is able to save himself and his people from their enemies , and that to the uttermost , heb. 7. 25. it was his name , his office , the end why he was sent , why he was exalted to be a prince and a saviour , acts 5. 31. 1 iohn 4. 14. and this surely matter of great joy . it is an angelical argument , i bring you tidings of great joy which shall be to all people ; for unto you is born this day in the city of david a saviour , which is christ the lord , luke 2. 10 , 11. but princes possibly , the more powerful and victorious they are , may be likewise the more stately ; it is not altogether unusual with men where they do much good , to be supercilious and haughty towards those to whom they doe it : but loe here , 3. a prince great in honor , righteous in peace , valiant in war ; and yet humble and lowly still : so lowly as to minister to his own servants , and to wash their feet , iohn 13. 14. as to be an example of meekness unto them , mat. 11. 29. the meanest of his people have access unto him , may present their wants before him ; nay he staies not for them , he comes to seek , as well as to save , calls on us , stands and knocks at our dores , waits that he may be gracious ; bears with us in our failings , expects us in our delaies , forgives our wandrings , praies us to be reconciled to god , luke 19. 10. isa. 13. 18. rev. 3. 20. now there is nothing more rejoiceth the hearts of a people , then the mildness , gentleness , and clemency of their prince , whence , when his heart is not haughty , nor his eyes lofty , as david said of himself , psal. 13. 1. when he is as a servant to his people , and speaketh good words unto them , as the old men advised rehoboam , 1 reg. 12. 7. but a prince may have a righteous heart , a valiant hand , a meek temper , and yet do the less good by a natural slowness and indisposedness to action a ; there is nothing more acceptable to the people , and necessary for the prince , then vigour and dispatch in works of justice and prowesse . therefore , 4 , our king is here set forth riding : he did alwaies go about doing of good , made it his meat and drink to do his fathers work : and here , when it seemed most reasonable for him to have drawn back and spared himself , when he was to be crucified , he shews his cheerfulness in that service , by riding to jerusalem about it , which we read not that he did upon any other occasion : he did earnestly desire that passover , he did severely rebuke peter when he disswaded him from that work , he did express his singular readiness to become a sacrifice ; loe i come , i delight to do thy will o god ; yea thy law is within mine heart , psal. 40. 7 , 8. and though in his agony he did earnestly desire that the cup might pass from him , yet those groans of his nature under it , did greatly set forth the submission and willingness of his love to undergo it . now this is a further ground of great joy to a people , when all other princely endowments in their soveraign , are vigorously acted and improved for their safety and protection ; when they see him deny himself in his own ease and safety , that he may be ever doing good to them . we see what an high value the people set on david , thou art worth ten thousand of us ; and this the occasion ; i will surely go forth with you my self , 2 sam. 18. 2 , 3. but a prince may have all the endowments requisite to render him amiable in the eies of his people , just and meek to them , valiant and active against their enemies , and yet fail a of success in his undertakings , and they consequently have the joy of his government much abated ; for , the race is not alwaies to the swift , nor the battel to the strong : but it is otherwise with our king here . therefore it is added , 5. he cuts the chariot and the horse , and the battel-bow , he speaks peace to his people , he extends his dominion from sea to sea , from the river to the ends of the earth ; he rides on in his majesty prosperously , the people fall under him , psal. 45. 4 , 5. he goes forth conquering , and to conquer , rev. 6. 2. he takes from the strong man all his armor , and divides the spoil , luke 11. 22. isa. 53. 12. he never fails of full and final victory , reigns till all enemies are put under his feet , 1 cor. 15. 24 , 25. and this is the crown of his peoples joy , that they have not only a just , a valiant , an humble , an active , but a prosperous and successfull prince , making his people rejoice in the spoils of their enemies , breaking the yoke of their burden , the staff of their shoulder , the rod of their oppressor , extending peace to them like a river , and the glory of the gentiles like a flowing stream , causing them to put their feet on the necks of their adversaries . thus , many waies are the people of christ encouraged to rejoice in him . this then serveth , 1. to reprove the sin and folly of all those who seek for joy out of the broken cisterns of the creatures , which can hold none , and leave that living fountain out of which it naturally floweth . some seek it in secular wealth and greatness , others in sensual pleasures , feasting , gaming , luxury , excess ; some in titles of honor , others in variety of knowledge , some in stately structures , magnificent retinue , goodly provisions ; others in low , sordid , and bruitish lusts . unto all whom we may say as the angel unto the women , luke 24. 5. why seek ye the living amongst the dead ; or as samuel did unto saul , set not thy mind upon the asses , there are nobler things to fix thy desires upon . solomon had more variety this way , and more wisdom to improve it , then any now have ; and he made it his business critically and curiously to examin all the creatures , and to find out all the good which was under the sun . and the product and result of all his enquiries , amounted at last to a total made up all of cyphers , of meer wind and emptiness , vanity of vanities , vanity of vanities , all is vanity : so he begins his book ; and to shew that he was not mistaken , so he concludes it , eccles. 1. & 12. every particular vanity alone , and all in a mass and collection , vanity together , enough to vex the soul , enough to weary it ; but never enough to fill it , or to suffice it : many of them sinfull delights , poisoned cordialls , killing , cursing , damning joies ; dropping as an honey-comb , smooth as oyle , but going down to death , and taking hold of hel , prov. 5. 35. all of them empty delights , in their matter and expectation earthly ; in their acqnisition painful , in their fruition nauseous and cloying , in their duration dying and perishing ; in their operation hardning , effeminating , levening , puffing up , estranging the heart from god ; in their consequences seconded with anxiety , solicitude , fear , sorrow , despair , disappointment , in their measure shorter then that a man can stretch himself on , narrower then that a man can wrap himself in ; every way defective and d●sproportionable to the vast and spatious capacity of the soul , as unable to fill that , as the light of a candle to give day to the world . what ever delights men take pleasure in leaving christ out , are but as the wine of a condemned man ; as the feast of him who sate under a naked sword , hanging over him by a slender thread ; as adams forbidden fruit seconded by a flaming sword , as belshazars dainties with an hand-writing against the wall , in the midst of all such joy , the heart is sorrowful , and the end of that mirth is heaviniss , prov. 14. 12. like a flame of stubble , or a flash of gun-powder , claro strepitu , largo fulgore , cito incremento : sed enim materia levi , caduco incendio , nullis reliquiis . a sodain and flaming blaze which endeth in smoak and stink . the triumphing of the wicked is short , and the joy of the hypocrite is but for a moment , iob. 20. 5. like the roman saturnalia , wherein the servants feasted for two or three daies , and then returned to their low condition again . 2. this discovereth the great sin and folly of those who take offence at christ ; and when others entertain him with hosanna and acclamations , are displeased at him , as the scribes , mat. 21. 15. and with the yong man in the gospel , go away sorrowful from him , mark 10. 22. our saviour pronounceth them blessed , who are not offended with him , mat. 11. 6. thereby intimating the misery of those , who stumbling at him , as a rock of offence , are thereupon disobedient unto his word . christ doth not give any just cause of offence unto any ; but there are many things belonging unto christ , which the proud and corrupt hearts of men do turn into matter of grief and offence unto themselves . 1. some are offended at his person , in whom the godhead and manhood are united , as the jews , john 1. ● . 33. & the samosatenians , photinians , and neophotinians since ; who though the lord in his word call him the miphty god , isa. 9. 6. tell us that the word was god , john 1. 1. god blessed for ever , rom 9. 5. equal with god , phil. 2. 6. the true god , 1 john 5. 20. the great god . tit. 2. 13. a god whose throne is for ever and ever , heb. 1. 8. the lord who in the beginning laid the foundation of the earth , v. 10. iehovah our righteousness , jer. 23. 6. yet will not endure to have him any more then a meer man , without any personality or real subsistence , till he was born into the world of the virgin mary . it would be tedious to trouble you with the manifold offence which ancient and modern hereticks have taken at the person , nature and hypostatical union in christ . the a sabellians acknowledging three names of father , son and holy ghost , but onely one hpostasis . the b arians affirming him to have been of like essence with the father , but not co-essential , nor coeternal , but a meer creature . the c manichees denying the truth of his humane nature . the d apollinarians the integrity of it . the e valentines and mareionites , the original of it from the blessed virgin . the nestorians affirming a plurality of persons , as well as of natures . the f euthychians , a confusion of natures in one person . so mightily hath satan bestirred himself by many and quite contrary instruments to plunder the church ( if it had been possible ) of the lord their righteousness . 2. others are offended at his cross , both iews and greeks , 1 cor. 1. 23. those pitching in their expectations upon a glorious prince , who should free them from the roman yoke , could not endure to be so disappointed , as in the stead thereof to have a crucified man , one in the form of a servant to be their messiah ; and therefore whosoever rule over them , he shall not , luke 19. 4. these , judging it a foolish thing to expect life from a dead man , glory and blessedness from one who did not keep himself from shame and curse , hearing doctrines wholly dissonant and inconsistent with the principles they had been prepossessed withal , did thereupon refuse to submit to christ ; who notwithstanding , to them which are called , was the power of god , and the wisdom of god ; had more power then that which the jews require , more wisdom then that which the greeks sought after . the cross of christ , likewise to be taken up by his disciples and followers , is matter of offence unto many others , called the offence of the cross , gal. 5. 11. when they hear that they must suffer with him , if they will reign with him ; that through many tribulations they must enter into the kingdom of god ; that affliction is an appendix to the gospel , and find the truth of it by experience ( persecution arising because of the word ) then presently they are offended , matth. 13. 21. 3. others are offended at the free-grace of christ , cannot endure to be shut out from all share and causality towards their own salvation . thus the iews not willing to seek righteousness by faith in christ , but as it were by the works of the lavv , stumbled at that stumbling stone , rom. 9. 32 , 33. men would fain owe some of the thank for their salvation to themselves , to their own will , their own work , their consenting to christ , their not resisting of him , their co-operating with him , their works of condignity and congruity disposing them towards him ; they like not to hear of discriminating grace . but when men have used all the arts and arguments they can to have the efficacy of divine grace unto conversion , within the power or reach of their own will ; yet still this will be scripture , that it is god that worketh in us to will and to do of his own good pleasure , phil. 2 13. that it is god who maketh us to differ , 1 cor. 4. 7. that he hath mercy on whom he will have mercy , rom 9. 15. that his grace is his own , to dispose of as he wil , mat. 20. 15. 1 cor. 12. 21. that the purpose of god according to election shal stand ; not of works , but of him that calleth , rom. 9. 11. that by grace we are saved , through faith , and that not of our selves , ep. 2. 8. that it is not of him that willeth , nor of him that runneth , but of god that sheweth mercy , rom. 9. 16. that gods divine power gives us things pertaining to life & godliness , 2 pet. 1 3. that there is an exceeding greatness of his power , towards those that believe the working of the might of his power , ephes. 1. 19. that the lords people are willing in the day of his power , psal. 110. 3. so then our willingness is the work of his power the efficacy of his power is not suspended upon our will ; we will , because he effectually works ; he doth not work effectually , and with success , because we will . 4. others are offended at the doctrine of christ , they are not able to endure the things that are spoken by him . 1. some at the sublimity of it , as being above the disquisition of reason , the philosophers mocked at the doctrine of the resurrection , acts 17. 32. julian scorned christians , as yielding up their souls captive to a blinde belief ; pride of reason disdaining to admit any thing beyond its own comprehension , hath been the cause of that offence which many have taken at evangelical doctrine , the deity of christ , and the holy spirit , the hypostatical union , traduction of sin , imputation of righteousness , &c. it hath been noted by learned men , that the eastern nations by reason of the pride and curiosity of their wits , have been most troubled with horrid and prodigious herefies . and it hath been regularis haereticorum temeritas , the constant presumption of heretical spirits , to oppose sound believers , as unskilful and illiterate persons , with the name and pretence of reason . 2. some at the simplicity of it : the doctrine of the cross was esteemed foolishness by the grandees of the world , partly because delivered without the enticing words of mans wisdom , 1 cor. 2. 4. partly because the things were such as pride and lust judged unreasonable to stoop to . christian doctrine is above reason natural , against reason sinful . 3. some at the sanctity and severity of it . when it teacheth self-denial , pulling out the right eye , cutting off the right hand , taking up a cross , following christ without the camp , hating and forsaking all for him , walking in the narrow way , having our conversations and affections in heaven , mortifying our lusts , loving our enemies , wrestling against principalities and powers , praying always , abstaining from all appearance of evil , exercising our selves in a good conscience toward god and men , living without rebuke , in the midst of a crooked generation , walking circumspectly , setting the lord alway before us , chusing the reproaches of christ , rather then the pleasures of sin , or honors of the world . when sensual and earthly minded men are held close by such doctrines as these , they conclude with the men of capernaum , this is an hard saying , who can hear it ? john 6. 60. now the greatness of this sin appears by the other dangerous sins that are folded in it : for it plainly implyeth ; 1. unthankfulness for christ , and undervaluing of him ; for did we apprehend him ( as in truth he is ) exceeding pretious , no such slender prejudices would cause us to take offence at him . there is nothing in him which is not lovely to believers ; those very things at which wicked men stumble , are to them amiable . as that odour which is deadly to a vultur , is comfortable to a dove ; as the same water of jealousie , in case of an innocent woman , did cause to conceive , which , in case of guilt , did cause the belly to swell , and the thigh to rot , num. 5. 27 , 28. 2. it noteth love of sin , and senselesness under it ; for were men truly affected with the danger of that , they would not be offended at the bitterness of the medicine that removes it . had the young mans affections been looser from his possessions , they would have cleaved closer unto christ . † an adulterous heart doth many times take more pleasure in an unhandsome harlot , then in a beautiful wife . unbelief in christ ever proceeds from the predominancy of some other love , iohn 12. 42 , 43. 3. it noteth slight apprehensions of the wrath to come . the more the heart is possessed with the terror of wrath , the more it will value the sanctuary which protecteth from it . no condemned man is offended at his pardon , by what hand soever it be brought unto him . 4. it noteth hardness and contumacy in sin : nothing shuts out the voyce of christ , but pride of heart , which will not submit to the law of faith , heb. 3. 7. rom. 10. 3. 5. it notes an unsavouriness of soul , which cannot rellish the things of god . as a bitter pallate tastes every thing bitter , so an impure heart knows not how to judge of things that are spiritually discerned , 1 cor. 2. 14. heb. 5. 13. makes even an impure scripture an impure christ , an impure religion . and this is indeed a right dangerous condition ; for where christ is not for the rising , he is for the fall of men ; where his sweet favour is not reviving , it is deadly : that sickness , of all other , is most incureable , which rejecteth cordials : no state so desperate , as that which thrusteth away salvation from it , acts 13. 46. 3. we should therefore be exhorted unto this so comfortable a duty , to stir up in our hearts that joy in christ which the inestimable benefit of our high calling requireth of us . it is a comely thing for the righteous to rejoyce , psalm 33. 1. shall wicked men glory in that which is their shame , and shall not the righteous rejoyce in him who is their salvation ? shall he rejoyce over us to do us good , ier. 32. 41. and rests in his love to us , zeph. 3. 17. and shall not we rejoyce in him who is the chiefest of ten thousand ? are not all the objects of joy , which are scattered amongst the creatures , heaped up , and everlastingly treasured in him alone ? do we delight in wealth ( as many will say , who will shew us any good ) behold here unsearchable riches , ephes. 3. 8. durable riches , prov. 8. 18. without bounds , without bottom , without end . do we delight in pleasure ? behold here rivers of pleasure that never dry , pleasures for evermore that never vanish , psalm 36. 8. and 16. 11. do we delight in beauty ? he is fairer then the children of men , psalm 45. 2. in sweet odours ? all his garments smell of myrrh , alloes and cassia ; he is perfumed with all the spices of the merchant , psalm 45. 8. cant. 3. 6. in musick or elegant orations ? his mouth is most sweet , altogether lovely , grace is poured into his lips , cant. 5. 16. in plentiful provision ? behold here a feast of fatted things , isa , 25. 6 living water , john 4. 10. bread of life , meat indeed , john 6. 51 , 55. a banquetting-house , with flagons , apples , fruits , cant. 2. 3 , 5 , 7 , 17. in stately buildings ? here is an ivory palace , whose beams are cedar , whose galleries are cyprus , ps. 45. 8. cant. 1. 16. in profound learning ? here is knowledge that passeth knowledge , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , phil. 3. 8. the excellency of knowledge , knowledge that is life , iohn 17. 3. in honor and dignity ? here is the lord of glory , honorable in himself , phil. 3. 9. an honor to his people , 1 pet. 2. 7. making them all kings and priests to god , rev. 1. 6. in safety and security ? this man is our peace , when the assyrian is in the land , mic. 5. 5. he will cast out our enemies , he will undo those that afflictus , zeph 3. 15 , 19 in him the fulness of all delectable things ; and that which makes all the more delightful , it is bonum parabile , though so superlatively precious , yet not to be purchased at a dear rate , set before us , offered unto us , without money , without price , isaiah 55. 2. a gift , a free gift a gift of grace , a gift of righteousness , rom. 5. 15 , 18. well might the psalmist bid us rejoyce , and exceedingly rejoyce , psalm 68. 3. well might the prophet bid us sing , and shout , and rejoyce , and be glad with all the heart , zeph. 3 , 14. well might the apostle call it , a joy unspeakable , and full of glory , 1 pet. 1. 8. since the lord jesus is not onely the joy of saints , luke 19. 37 , 38. but of blessed angels , luke 2. 13. yea of god himself . he is called the lords delight , prov. 8. 30. surely then gods people cannot but be fully agreed upon it to rejoyce in him . and how in him ? 1. in his person and immediate excellencies , those glorious treasures of wisdom and grace wherwith he is replenished , a spectacle of angelical adoration , 1 pet. 1. 12. heb. 1. 6. 2. in his mediation , the great things he hath done , the great benefits he hath procured for us . god forbid ( saith the apostle ) that i should glory , save in the cross of our lord iesus christ , gal. 6. 14. 3. in our knowledge of him , and communion with him in all those benefits ; a knowledge , in comparison of which , the apostle esteemed all other things as loss and dung , phil. 3. 8. 4. in all the means which he hath appointed to bring men to this knowledge of him , and communion with him : in his ordinances , which are his voyce speaking from heaven unto us , according to our estimation whereof , he accounteth himself regarded by us , luke 10. 16. in his ministers , to whom he hath committed the word of reconciliation , whom his people have received as angels of god , gal. 4. 14 , 15. unto whom what respect , or disrespect is shewed , christ looketh on as done unto himself , mat. 10. 40 , 41. and here i cannot but follow the example of our apostle towards these philippians , chap. 4. v. 10 — 14 — 19. & with joy and thankfulnness make mention of the zeal and christian care of this honorable city , both to provide a learned and faithful ministery , and having such to speak comfortably unto them , as hezekiah did , and to encourage them in the service of the lord : and this your work of faith , and labour of love , is the more acceptable , in that it hath flourished in these loose times , wherein many unstable and seduced souls have been misled by the prophane impulsions of such as bear evil will to the prosperity of our sion , to load the ministers of christ , as the jews did their lord before them , with execrations and reproaches . this your zeal hath been famous in all places at home , and i perswade my self in all the churches of christ abroad ; and i doubt not but it will be a rejoycing and a crown unto you at the appearing of the lord . and truly your honor standeth not so much in your spacious city , in your goodly structures , in your great river , in your numerous ships ▪ in your wise senate , in your full treasures , in your vast trade , in your ancient name ( for you have been a most famous emporium upon record , for above fifteen hundred years ) all these are but thin and empty elogies unto that one , ezek. 44. 35. the name of the city shall be iehovah shammah , the lord is there . this is , this will be your honor , if you be a city of truth , the mountain of the lord of hosts , the holy mountain , zach. 8. 3. the gospel is the riches of a nation , rom. 11. 12. obedience and wisdom the renown of a people , deut. 4. 6. go on therefore thus to rejoyce in christ , by honoring his ordinances , by strengthening the hands , and comforting the hearts of his ministers in his service , and the lord will be with you , and men shall say of you , the lord bless thee o habitation of justice , and mountain of holiness , ier. 31. 22 5. rejoice we in that work whereunto by these he cals us ; as it was his joy to do his fathers work , so it is the joy of believers to do his work , 2 cor. 1. 12. they live not , they die not unto themselves , but unto him , rom. 14. 7 , 8. 6. in the graces he supplies us withall for the performance of that work : thus we read of the joy of faith , phil. 1. 25. not only in regard of the good things it assureth unto us , but of the efficacy which it hath in us , inabling us to work by love . 7. in the light of his countenance shining on us , which is much better then life it self ; psal. 63. 3. we may all say unto him , as he said unto his father , acts 2. 28. thou shalt make me full of joy with thy countenance . 8. in the hope of his glory : the spirit of adoption is even now a glorious thing , john 1. 2. but it doth not yet appear what we shall be , only this he hath assured us of , that we shall be like unto him , shall see him as he is , shall appear with him in glory ; shall sit upon his throne , and be ever with him ; 1 john 3 1 , 2. col. 3. 4. and this blessed hope , secured by the witness of the spirit ( who is the seal and earnest of our eternal inheritance ) filleth the hearts of believers with joy unspeakable and full of glory ; while they look not on the things that are seen , but on the things that are not seen . 9. in the fellowship of his sufferings , which though to sense they be matter of sorrow , yet unto faith are they matter of joy . when gods servants consider , that unto these sufferings they were appointed , 1 thes. 3. 3. that christ owns them as his , col. 1. 4. that they work for them a far more exceeding and eternal weight of glory , 2 cor. 4. 17. that thereby the spirit of glory resteth on them , and that god himself is glorified in them : 1 pet. 4. 14. in these respects they not only rejoice , but triumph as more then conquerors in all their afflictions , acts 5. 41 rom. 8. 37. iam. 1. 2. thus are believers to rejoice in christ : and that , 1. greatly , again and again . other delights may please the senses , tickle the fancy ; gratifie the reason ; but there is no joy that can fill all the heart , but the joy of the lord , zeph. 3. 14. 2. alway : rejoice ever more , 1 thes. 5. 16. all other joies have their periods and vacations , they flow and ebb , they blossom and wither : in a fit of sickness , in a pang of conscience , under a sentence of death , they are all as the white of an egg , without any savor . but no condition is imaginable , wherein a conscionable believer hath not a foundation of joy in christ : this tree of life hath fruit on it for every month , rev. 21. 2. the comforter he sends abides with us for ever , iohn 14. 16. the joy he gives , none can take away , iohn 16. 22. though gods people have many causes of sorrow in themselves , strong corruptions , hard hearts , little strength , weak graces , many temptations ; yet in christ they have still matter of rejoicing ; in the constancy of his love , in the abundance of his pardoning mercy , in the fulness of his spirit , in the sufficiency of his grace , in the fidelity of his promise , in the validity of his purchase , in the vigilancy of his eye , in the readines of his help , in the perpetuity of his intercession ; we disparage so good a lord , discredit his service , disquiet our selves , discourage others , grieve his spirit , expose his waies to prejudice & reproach , weaken our hands in his service and our hearts in his love , when we pine and languish under groundless perplexity , and waste that time which should be spent in his work , about our jealousies of his favor . 3. with trembling and holy reverence , res severa est verum gaudium , without levity , without wantonness , without presumption , without arrogance , psal. 2. 11. so rejoice in him , as withall to fear to offend him , to work out our own salvation with fear and trembling ; even for this very reason , because he is so gracious as to give us both , to will and to do of his own good pleasure , phil. 2. 12 , 13. 4. with improvement of this joy : 1. unto thankfulness for christ , and any thing of christ in our selves , having tasted that the lord is gracious , let us ever be speaking good of his name ; though our measures are not so great as some other mens , yet we may not esteem any thing of salvation small , or little ; it will grow unto perfection . 2. unto more chearful service , the more we triumph in his victory , the more we shall abound in his work , 1 cor. 15. 57 , 58. the joy of the lord is our strength , nehem. 8. 10. return to thy rest , o my soul ; there is davids joy , i will walk before the lord ; there is the work of that joy , psal. 116. 8 , 9. none are more fruitfull in his service , then they who are most joifull in his favor . 3. unto consolation against any other evils , though we have not the wealth , health , gifts , imployments , honors that others have ; yet if christ have given us himself , his bloud to redeem us , his spirit to quicken us , his grace to renew us , his peace to comfort us ; should such consolations seem small unto us ? iob 15. 11. what wants are there which the joy of the lord doth not compensate ? what sufferings are there which the joy of the lord doth not swallow up ? would we exchange christ if we might have all the world without him ? and shall we be displeased if we have not all the world with him ? nay have we not in him all other things more eminently , sweetly , purely , richly to enjoy , then in all the creatures besides ? fidelibus totus mundus divitiarum est . doth thy journey to heaven displease thee , because the way haply is deep and stony ? admit it were a carpit-way like salisbury plain , haply there thou wouldst loiter more , haply there thou wouldst be more assaulted , whereas in a deeper way thou art more careful of thy self , and more secure against thine enemies . lastly , unto a zealous provocation of others to come in and be partakers of the same joy . in times of festivity , men use to call their neighbours under their vines and fig-trees , zach. 3. 10. the lord jesus is the feast of his servants , 1 cor. 5. 7 , 8. unto him therefore we should invite one another , as andrew did simon , and philip nathaniel , iohn 1. 41 , 45. joy is of all affections the most communicative , it leaps out into the eyes , the feet , the tongue , staies not in one privat bosom , but as it is able , sheds it self abroad into the bosoms of many others . it was not enough for david to express his own joy by dancing before the ark ; but he deals amongst all the people , cakes of bread , pieces of flesh , flagons of wine , that the whole multitude of israel might rejoice in the ark of god as well as he , 2 sam. 6. 14. 19. i shall shut up all with removing two obstacles which seem to stand in the way of this joy . 1. if i must alway rejoice , how then , or when , shall i sorrow for sin ? i answer , these two doe sweetly consist . as the passeover was a feast , yet eaten with bitter hearbs , so christ our passeover may be feasted upon with a bitter sense of our own sins . as in the spring many a sweet flowre falls , and yet the sun shines all the while : so there may be sweet flowres of godly sorrow , and the sun of righteousness still shine on the soul . none do more mourn for offending christ , then those who do most rejoice in the fruition of him . 2. but what shall we say of wounded and afflicted consciences , lying under the buffets of satan , under divine desertions , sinking under temptation , and wrestling with the sense and fear of wrath , can these rejoice at all , much less always ? it is true , when god hides his face , none can behold him , in such a shipwrack neither sun nor stars wil appear . but yet , 1. there is the matter and foundation of true joy , the seed of comfort light is sown for the righteous , and joy for the upright in heart , psa. 97. 11. 2. these sorrows are many times preparations for more joy , as the sorrow of a travailing woman , joh. 16. 20. black roots bear beautiful flowres : the whale that swallowed jonah , carried him to the shore . dark colours make way to an overlaying of gold . the more a stone is wounded by the hand of the engraver , the more beauty is superinduced upon it . many times where the lord intends most comfort , he doth usher it in with more sorrow ; as the angel first lamed iacob , and then blessed him . 3. this very estate is far more elegible then the pleasures of sin , and therefore hath more delight in it . if you should ask an holy man in this case , you see how severely christ deals with you : will you not rather give over serving him , lamenting after him , languishing for want of him , and resume your wonted delights of sin again ? what other answer would a good soul give , but as christ to peter , get thee behind me satan , thou art an offence unto me . though there be little reason that he should comfort me , yet there is great reason that i should serve him . the wounds of ghrist are better then the kisse of the world ; it is much better being with a frowning fat●●r , then with a flattering foe . the worst estate of a saint is better then the best of a sinner , the bitterest physick , then sweetest poyson . as in the midst of worldly laughter the heart is sorrowful ; so in the midst of saddest temptations , the soul still concludes , it is good for me to draw nigh to christ . let him deny me , let him delay me , let him desert me , let him destroy me , yet i will love him , and desire him still . as the blackest day is lighter then the brightest night ; so the saddest day of a believer is more joyous then the sweetest night of a wicked man . we have thus considered the lord iesus as a present , a precious , a full , a pure , a rare , a various , a victorious , a perpetual , a proper good of his people ; a prince adorned with justice , with salvation , with humility , with dispatch , with success and peace ; we have shewed the folly of those who fix their delights upon empty creatures ; the danger of those who are offended at the person , the cross , the grace , the doctrine , the sublimity , the simplicity , the sanctity of the ways of christ . we have exhorted his servants to rejoyce in his person , in his mediation , in their knowledge of him , in the ordinances and instruments he hath appointed to bring unto that knowledge , in the service whereunto he calls us , in the graces wherewith he supplies us , in the light of his countenance , in the hope of his glory , in the fellowship of his sufferings ; to rejoyce in him fully , to rejoyce in him alway , to rejoyce with trembling , to improve this joy unto thankfulness for his benefits , unto chearfulness in his service , unto consolation against all evil , unto the provocation of one another unto the same joy : now the god of hope fill us with all joy and peace in believing , that we may abound in hope , through the power of the holy ghost ; that the peace of god which passeth all understanding , may rule in our hearts ; that we may rejoyce with joy unspeakable and full of glory , receiving the end of our faith , even the salvation of our souls . and the god of peace , who brought again from the dead our lord iesus , that great shepherd of the sheep , through the blood of the everlasting covenant , make us perfect in every good work to do his will , working in us that which is well-pleasing in his sight , through iesus christ ; to whom be glory for ever and ever . amen . finis . errata . page 2. l. 30. r. paradise , passim : p. 3. l. 24. r. tears . p. 5. margent , r. habet , r. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , p. 6. marg. r. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , p. 16. l. 4. r. dispensed , p. 18. marg. r. dispersum , r. cn. r. ineunte , p. 19. l. 21. r. offense , l. 17. r. mighty , p. 23. l. 2. r. hypostasis , l. 3. r. valentinians , r. marcionites , l. 10. r. eutycheans . small litteral faults correct . notes, typically marginal, from the original text notes for div a91743e-620 job 5. 7. rev 7. 17. 2 cor. 11. 23. 27 a malam mansionem vocabant antiqui vid. dionis . gothofredi notas in digest . tit. depofiti vel contra . l. 7. b nihil c●us sentit in nerv● cum animus in coelo est . tertul. ad martyras . vid. iren. l. 4. cap 15. aug. tract. 10. in joannem . beatior percipiendo fidem christi quam concipiendo carnem . idem . to . 6. de sancta virgin cap. 3. a aquin. 1. 2. qu. 31. art . 1. aristot . rhetor . l. 1. c. 11. b azorius moral . lib 3. c. 10. qu. 10. habit praeteriti doloris secura recordatio delectationem . cicer. ep. l. 5. ep. 12. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . aristot . ethic. lib. 1. c. 5. vid. rhetor . l. 1. c. 6. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : crates apud laertium . eccles. 10. 1. a bonum insolitum plus amatur . cassiod . variar. . l 8. c. 20. quaesitissimae dapes non gustu sed difficultatibus aestimabantur , miracula avium , longinqui maris pisces , alieni temporis poma aestivae nives , hybernae rosae . mamertinus in panegyr . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , plutarch {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . aristot . problemat sect. 5. qu. 1. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . marc. anton. lib. 6 sect. 46. vid gataker . ann●t . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . aristot . 7. rhet. lib. 1. cap. 11. periculum in prae●io , gaudium in triumph● . aug. confess . lib. 8. cap 3. verum gaudium non de●init , nec in contraria vertitur . senec. ep. 59. de tuo gaude . sen. ep. 23. vicarius domini spiritus . tertul. de veland. virg cap● . 1. & de praescript . cap. 13. eph 5 , 23. 2. 22. heb. 2. 11 , 12 , 13. isa. 9 6. joh 15. ●4 . h●b. 7. 22. 8. 6 1 joh. 2. 1 , 2. 2 pet. 1. 1. col. 3. 3. omnis mihi copia quae deus meus non est , egestas est . aug. confess . lib. 13. cap. 8. non alio bono bonus est sed bonum omnis boni — non bonus animus , aut bonus angelus , sed bonum bonum . aug. de trinit. lib. 8. cap. 3. euseb histor. . l. 4 c 14. melch adam . pag 138. vid cypria de nativitate christ● sect. 6 , 7 , 8 , 9. vid. aug. de trinit. lib. 13. cap. 13 , 14 , 15. vid. joseph . antiquit . lib. 7. cap 11. turneb. adversa . lib. 24. cap 45. vid. ciceronis ad q. fratrem epistelam . & sen. de clemen●ia . a tantum bellam , tam diuturnum , tam longè latèque dispernm — cis . pompeius extremâ hyeme apparavit , ineunto vere suscepit , media aestaté confecit cis . prolege manilia . a amplissimorum vi●orum consilia ex even ●u , non ex voluntate aplerisque pro●ari solent . cic. ep. ad atti●●… . lib 9. ep 10 vt quisque fortunâ utitur ita praecellet , atque ex●nde supere eum omnes dicimus plautus . apul. apologi . macrob. satur . l. 1 c. 7. 10. athenaeus , l. 14. c. 17. a nicephor . calist . l. 6. c. 26 b socrates , lib. 1 c. 3. c epiphan. l. 2. to 2. d greg. naz. orat . 46. e tertul. de carn . christi . c. 1. f vid aug. phi. & epiphan. de haeresibus . fideles seipsos discernuntab infidelibus . grevinchov . dissertat . de elect . & fide praevisa . p. 226. vid. aug. ep. 46 de spiritu & litera cap. 34. de praedestinat c. 3 , 5 , 8. de grat. christi l. 1. c. 24. contraduas . epist. pelag l. 1. c. 19 , 20 , & l. 4. c. 6. de grat. & lib. arb. c. 21. de corrept . & grat. c. 14. greg. naz. orat. 3. aug. de civ. dei l. 10. c. 29. & l. 13. c. 16. hooker . l. 5. s . 3. aug. epist. 56. 1 cor. 1. 18. acts 17. 18. mat. 16. 24. and 5. 29 , 30. heb. 13. 13. luk. 14. 26 27 mat. 7. 13 , 14 phil. 3. 20. col 3. 1. 5. mat. 5. 44. eph. 6. 12. 18. 1 thess. 5 22. acts 24. 16. phil. 2. 15. ephes. 5. 15. psal. 16. 8. heb. 11. 25. 26 nyssen . in cant. homil. 3. † {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , euripid apud stobaeum . serm. 61. londinium — copiâ negotiatorum ▪ & commeatu maximè celebre . tacit. annal . lib. 14. in eundem hominem non luto convenire gaudium & silentium . pacatus in panegyr . non se capit exundantis laetitiae magnitudo , sed designata p●ctorum latebras , foris prominet . n●z . panegyr. . a sermon touching the peace and edification of the church preached at the second triennial visitation of the right reverend father in god, francis lord bishop of peterborough, at daventry in northamptonshire, july 12. 1637 / by edvvard reynolds ... reynolds, edward, 1599-1676. 1638 approx. 77 kb of xml-encoded text transcribed from 21 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-05 (eebo-tcp phase 1). a10655 stc 20931.5 estc s4443 24415800 ocm 24415800 27645 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. a10655) transcribed from: (early english books online ; image set 27645) images scanned from microfilm: (early english books, 1475-1640 ; 1824:13) a sermon touching the peace and edification of the church preached at the second triennial visitation of the right reverend father in god, francis lord bishop of peterborough, at daventry in northamptonshire, july 12. 1637 / by edvvard reynolds ... reynolds, edward, 1599-1676. [2], 46 p. printed for robert bostock, at the signe of the kings head in st paul's church-yard, london : 1638. signatures: [a]¹ b-f⁴ g³. marginal notes. reproduction of original in the university of illinois (urbana-champaign campus). library. includes bibliographical references. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -n.t. -romans xiv, 19 -sermons. sermons, english -17th century. 2003-12 tcp assigned for keying and markup 2004-01 spi global keyed and coded from proquest page images 2004-02 olivia bottum sampled and proofread 2004-02 olivia bottum text and markup reviewed and edited 2004-04 pfs batch review (qc) and xml conversion a sermon touching the peace and edification of the church . preached at the second triennial visitation of the right reverend father in god , francis lord bishop of peterborough , at daventry in northamptonshire , july 12. 1637 , by edvvard reynolds rector of the church of braunston . non habent dei charitatem qui ecclesiae non diligunt vnitatem . aug . de bapt. lib. 3. c. 16. london , printed for robert bostock , at the signe of the kings head in st paul's church-yard . 1638. the peace of the church . rom . 14.19 . let us therefore follow after the things which make for peace , and things wherewith one may edifie another . every gift of god , by how much the more excellent it is in it self , by so much the more ( through the subtilty and malice of satan ) is it subject unto abuse ; and as the wisdom of god doth order evill things unto good , so the cunning of sin doth pervert the best things unto evil , and turn the very grace of god into wantonnesse . christs coming was to set prisoners at liberty , isai. 61.1 . and of all other , this of christian liberty is one of the choicest jewels , with the custody whereof hee hath entrusted his church . this liberty is twofold , either from bondage spiritual under sin and satan , or from bondage carnal under the ceremonies of the mosaical law , which in opposition to the a royal and perfect law of liberty is called an b intolerable yoke , and c commandements which were not good . two sorts of men there were , who professing the religion of christ , did yet ( through the subtilty of satan ) stumble at this liberty . some were false brethren , who dogmatically taught against it ; and to these the apostle d would not give place for an hour . others were weak brethren , who in their consciences were not perswaded of this liberty , and were offended at the use of it in those whose faith was better setled . with respect to these , the apostle in this chapter states the difference then depending in the church ; so that neither the knowledge of the one might breed scorn of those who were doubtful , as weak ; nor the scruples of the other breed censure of those who were free , as wicked ; wherein premising a most wise and pious maxime , that weak christians ought to be plyed and cherished in the main matters of religion , and not perplexed with impertinent disputations ; and then giving directions to both sides touching their mutuall behaviour towards each other , he proceedeth to state the question it self . for the ground whereof , he laieth an excellent distinction touching things indifferent , which may be considered either per se , alone by themselves , and so he states the question for the strong , vers . 14. or in ordine ad aliud , with respect to some other thing : and so he giveth these three rules . 1. in order to the weak : so liberty must give place to charity ; i must rather restrain my self , than scandalize and hazard the safety of my brother , v. 13 , 15. 2. in order to the doctrines of the gospel . so fundamentals , wherein the kingdom of god doth stand , are to take place of such , in quibus non vertitur salus ecclesiae , which therefore , however to bee strongly vindicated against malicious corrupters , are yet not to bee unseasonably obtruded upon tender consciences , otherwise agreeing in the substantiall grounds of righteousnesse and peace , vers . 16 , 17 , 18. 3. in order to the church of god. and so the peace and edification of that is to bee preferred before the rigorous and stiffe asserting of our own private liberty : for the edification of the church is gods work , and wee peace ; in one word , a perfect moses , the meekest man , and yet the mightiest warriour ; a true david , a man much vers'd in battel , and yet made up all of love , n sending a sword in one place , and o sheathing up a sword in another ; p carelesse of offending in case of piety , and q tender of offending in case of liberty . thus hee , and thus his church too , salem , a place of peace ; ierusalem , a vision of peace , and yet therein a fort , and an armory for shields and bucklers , cant. 4.4 . to know the difference , wee are to distinguish both concerning persons , and concerning things . for persons : the same apostle who here teacheth us to compassionate the weak , doth teach us elsewhere to r withstand the obstinate ; and he who out of tendernesse to some s yeelded to circumcise timothy , out of jealousie of others t refused to circumcise titus , u pleasing all men in one case , and x forbearing to please in another , a y servant to all himself , and yet , z bee yee not the servants of men . concerning things : though the heathen man spake truly * nihil minimum in religione , yet we know a our saviour distinguisheth between mint or cummin , and the great things of the law. and the b apostolicall synod , between things necessary and unnecessary ; and saint paul here between meats and drinks , and the kingdom of god ; and c elsewhere between the foundation and superstruction . some truths there are , which belong ad fidem catholicam ; others which pertain onely ad scientiam theologicam : some are a quaestiones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as gregory nazianzen distinguisheth . some are de fide , against those who deny fundamentals : others , circa fidem , against those who by perilous super-inducements bruise and wrench the foundation : others , praeter fidem , b in quibus salva fide qua christiani sumus , ignoratur verum , as s. austin speaks . in which we may erre or be ignorant , beleeve or suspend , without any hazard to the common faith. in one word , as c tertullian distinguisheth of sins , so may we of opinions . some are quotidianae incursionis , such as are usually incident to humane frailty : some are dogmata devoratoria salutis , such as proceed from hereticall pride and blindnesse . now the rule is certain , that in the great things of the law and gospel , which either are foundations themselves , or are most visibly and immediatly adjacent and contiguous to the foundation , wee ought d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as saint iude speaks , to contend earnestly ; as there was no small dissention and disputation between paul and barnabas , and the false brethren , who taught the necessity of judaicall rites unto salvation , acts 15. v. 2. and e athanasius the great would not have the orthodox brethren to receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , any forms or letters pacificatory from george the arrian persecutor . and f basil the great giveth an excellent reason of it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . if once wee shake the simplicity of the faith , and retain not that as a rule and measure of inferiour differences , disputes and contentions will prove endlesse . this care then and circumspection is chiefly to be used in these three cases , as a g learned prelate of our church hath observed . 1. in case h of heresie , when adversaries deny or deprave the faith of the gospel ; as i hymeneus and philetus , who teaching against the resurrection , overthrew mens faith. 2. in case of idolatry : k if israel play the harlot , let not iudah transgresse ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what agreement hath the temple of god with idols ? 3. in case of tyranny : when any shall usurp and exercise domination over the consciences of men to bring them into bondage unto doctrines of errours , and make articles of faith for all churches to submit unto : in which case the apostle had no patience , gal. 2.4 , 5. a neque enim quisquam nostrum episcopum fe esse episcoporum constituit , aut tyrannico terrore ad obsequendi necessitatem collegas suos adegit : they are the words of saint cyprian in the councel of carthage , upon the case of re-baptization . this then being laid for a firm foundation , that christ where he is b king of salem , must be king of righteousness too ; that the c wisedome which is from above must be first pure , and then peaceable ; that our unity must be the d unity of the spirit : ea enim sola ecclesiae pax est , quae christi pax est , as e saint hilary speaks ; the state of this point is in these two words : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , war there must be ( i speak in a spiritual sense ) with principalities , and powers , and spiritual wickednesses : for the church is militant , and hath weapons of spiritual warfare , given of purpose to resist enemies . christ came to send a sword against all dangerous errors of minde , or manners . and as in this warre , every christian must have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as saint paul speaks , the whole armour of god : so , above all , timothy , and such as he was , must be good souldiers , 2 tim. 2.3 . with the eye to watch , with the tongue to warn , with the sword of the spirit to convince and to correct gain-sayers . war there must be , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , contention and inward jarres there must not be , and that for this very reason , because there is war ; for as our saviour saith , a kingdom divided within it self cannot stand at any time , much lesse when it wageth war with a forreign and potent adversary , such as satan , and all other enemies of the church are , who by the advantage of an intestine commotion would save himself the labour of drawing the sword , and become rather a spectatour than a party in the conquest . a notable example we have in meletius , and peter bishop of alexandria , both confessours of the christian faith , both martyres designati , and condemned ad metalla for their profession , who upon a small difference , touching the receiving of the lapsi into communion , fell unto so great a schisme , that they drew a partition between each other in the prison , and would not hold communion in the same worship of christ , for which notwithstanding they joyntly suffered ; which dissention of theirs did the church of god more hurt by causing a great rent and sect among the members thereof , than any persecution the enemy could have raised . greatly therefore doth it concern all of us in our places and orders to put to all our power , prayers , interests , for preserving the unity of the spirit in the bond of peace , and for pursuing and promoting the peace of ierusalem , that in nothing we give offence to the church of god ; rather be willing to silence and smother our private judgements , to relinquish our particular liberties and interests , to question and mistrust domestica judicia , ( as tertullian calls them ) our singular conceits and fancies , than to be in any such thing stiffe and peremptory against the quiet of gods church . the weak to be humble and tractable ; the strong to be meek and merciful ; the pastours to instruct the ignorant , to reclaim the wandering , to restore the lapsed , to convince the froward with the spirit of meeknesse and compassion : the people to obey , honour and encourage their ministers by their docible and flexible disposition , to suspect their owne judgements , to allow their teachers to know more than they ; not to hamper themselves , nor to censure their brethren , nor to trouble their superiours by ungrounded scruples , or uncharitable prejudices , or unquiet , and in the end uncomfortable singularities . how did our saviour poure out his spirit in that heavenly prayer , for the unity of his people : that they may be one , and one in us , and made perfect in one ? how doth the apostle poure out his very bowels in this respect unto the church ? if any consolation in christ , if any comfort of love , if any fellowship of the spirit , if any bowels and mercies , be ye like minded . take heed of strife , of vain-glory , of pride in your own conceits , of censure of your brethren , of private respects . lay aside your own reputation , be in the forme of servants ; have such humble judgements , as that you can be willing to learn any , though unwelcome truth ; to unlearn any , though darling errour : have such humble lives and purposes , as that you can resolve to obey with duty , whatsoever you are not able with reason to gainsay . the godly princes , how carefull have they ever been to suppresse and remove dissentions from gods church ? constantine the great writeth letters , publisheth edicts , makes large orations to the bishops of the nicene councel at their sitting and dissolution , to no other purpose than only for preservation of peace . anastasius in the great dissentions of the easterne and westerne churches about the councel of chalcedon , touching the two natures of christ , how severe was he to require his bishops to promote and conserve peace in the church ? as euagrius and nicephorus note . to say nothing of the pious examples of our dread soveraign and his most renowned father , who both by writings , and by injunctions , by pen , and power , by argument , and by authority , have shewed their care to supresse those unhappy differences , wherwith by the cunning of satan , the churches of god have of late yeers been too much disquieted . consider we ( beloved ) that we are * brethren , that we have one body , one spirit , one faith , one hope , one baptisme , one calling , brought out of the same womb of common ignorance , heirs of the same common salvation , partakers of alike precious faith , sealed with the same sacraments , fed with the same manna , ransomed with the same prize , comforted with the same promises ; in so much , that * iustine martyr and optatus have been charitable so far as to call judaizing christians , and donatists by the name of brethren . whosoever therefore by pride , or faction , or schisme , or ambition , or novel fancies , or arrogance , or ignorance , or sedition , or popularity , or vain-glory , or envie , or discontent , or correspondence , or any other carnal reason , shall rend the seamlesse coat of christ , and cause divisions and offences , i shall need load him with no other guilt than the apostle doth , that he is not the servant of christ , rom. 16.17 . for how can he who is without peace or love , serve that god who is the god of peace , whose name is love , and whose law is love ? besides this , we in our calling are brethren , consortio muneris , and there is a special tie upon us to be no strikers , 1 tim. 3.3 . not to strike our fellow-labourers with an eye of scorn , or a tongue of censure , or a spirit of neglect , or a pen of gall and calumny . we need not in any controversie flie to stones , so long as our reason and learning holdeth out , not to strike the people of god , either with the rod of circe , to stupifie and benum them in sensual security , crying , peace , peace , where there is no peace ; or with unseasonable and misapplied terrours , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the apostle speaks , to wound the conscience , and to make sad the hearts of those whom the lord hath not made sad : christ our master was consecrated to this office by the spirit in the shape of a a dove , as an embleme of that meeknesse which was in him , and which from him should descend upon all his subordinate officers . and as the love of brethren should hold us , so our jealousie of enemies should drive us to keepe up the tower of david , the peace of the church , that by intestine differences we cause not the adversary to b rejoyce , and to speak reproachfully . when c all the members of the church are fast joyned together vinculo fidei , glutine charitatis , by the bond and cement of faith and love ; when governors , teachers , people , joyn hand in hand , the one to rule with authority and meeknesse , the other to teach with wisdom and compassion , the third , to honour both by humble submission to the judgment , and willing obedience to the guidance of their governours and pastours ; then do they cut off occasion from those who seek occasion , and disappoint the expectation of those who ( as a learned civilian speaks ) do captare tempora impacata & inquieta , whose best fishing is in troubled waters : for as the divel ( as optatus speaks ) is tormented with the peace of brethren ; so is he most quickned and put into hopes of successe in his attempts against the church , by those mutuall ruptures and jealousies which the members thereof foment and cherish among themselves : when by the defection of ieroboam , iudah and israel were rent asunder , then came shishak and troubled ierusalem , 2 chron. 12.2 . it hath been we know one grand objection of the papists against the reformed churches , that the dissentions amongst themselves are evident signs of an heretical spirit , as bellarmine , stapleton , and others argue ; and fitz-simon , an irish jesuit hath written a just volume of this one argument , which he calleth britannomachia , the warres of the divines of our country amongst themselves . how happy they are in that pretended unity , which they make a note of their true church , i refer to any mans judgement who shall reade the crosse writings of the english seminaries and iesuits , the iesuits and dominicans , smith and kellison , loemly and hallier , daniel iesu and aurelius , the different judgements concerning the judge of controversies between the gallican church , and those more captivated to the popes chair in italy and spain : to say nothing of the two hundred and thirty seven differences observed by pappus , and three hundred and odde by a reverend bishop of ours amongst the romane doctours : so that , were all this calumny a truth , we could answer them as gregory nazianzen did those in his time , who used the same argument , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that they are never the lesse faulty , how ever we may be blame-worthy too . onely this want of charity in them should teach us never to want unity within our selves , but to let such a spirit of peace and meeknesse shew it self in our lives , doctrines , and writings , ut nihil de nobis male loqui sine mendacio possint , that they may never have advantage with the same breath to speak both truly and reproachfully against us . and hereby , as we shall stop the mouth of the adversary , so shall we preserve the honour of our religion , the successe of our ministery , the reverence of our persons and functions in the minds of the people , who may haply be apt enough to catch hold , as of others , so most of all of those occasions which our selves by our mutual differences shall at any time administer , to neglect both our preaching and our persons ; and when they shall observe hot disagreements amongst learned men in some things , how easily , think we , may such as are more led by the force of examples , than by the evidence of light , be induced to stagger and to question all ? domesticae calumniae gravissimum fidei excidium , no greater hindrance to the growth of faith than domestical disagreements . desired it may be , but hoped it cannot , that in the church of god there should be no noise of axes and hammers , no difference in judgements and conceits . while there is corruption in our nature , narrownesse in our faculties , sleepinesse in our eyes , difficulty in our profession , cunning in our enemies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hard things in the scriptures , and an envious man to superseminate , there will still be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , men that will bee differently minded : no instrument was ever so perfectly in tune , in which the next hand that touched it did not amend something ; nor is there any judgement so strong and perspicacious , from which another will not in some things finde ground of variance . see wee not in the ancient churches those great lights in their severall ages at variance amongst themselves ? a iraeneus with victor , b cyprian with stephen , c ierome with austin , d basil with damasus , e chrysostome with epiphanius , f cyril with theodoret ? in this hard necessity therefore , when the first evill cannot easily be avoided , our wisedome must be to prevent the second ; that where there is not perfection , yet there may be peace ; that dissention of judgements break not forth into disunion of hearts , but that amidst the variety of our severall conceits we preserve still the unity of faith and love , by which only we are known to be christs disciples . give me leave therefore out of an earnest desire of peace and love amongst learned men , in the further handling of this argument briefly to inquire into these two questions , 1. how peace may be preserved amongst men , when differences do arise ? 2. how those differences may in some degree be composed and reconciled ? for the former , let us first remember , that knowledge is apt to beget pride , and pride is ever the mother of contention , and in saint g austins phrase , the mother of heresies too ; h raro quisquam circa bona sua satis cautus est , saith the historian ; a very hard thing it is , and rarely to be seen , for a man endued with excellent parts to be wary , temperate and lowly in the employment of them . and therefore satan hath usually set on work the greatest wits in sowing errours in the church ; as agrippina gave claudius poyson in his delicatest meat , or as theeves use to pursue their prey with the swiftest horses . ornari i abs te diabolus quaerit , as saint austin said once unto licentius , a man of a choice wit but a corrupt minde : wherein certainly satan would fail of his end , if men would make no other use of their parts and learning than the same k father directeth them unto , vt scientia sit tanquam machina quaedam per quam structura pietatis assurgat ; if they would use their learning as an engine and instrument for the more happy promoting of piety and pure religion . and indeed why shouldest thou who art haply a man of more raised intellectualls , of more subtle and sublime conceits , despise the judgement of thy meaner brethren ? who is it that hath made thee to differ ? and why hath he made thee to differ ? as hee hath given thee more variety of learning , it may be he hath given thy brother more experience of divine things : and you know a great cosmographer may misse a way which a man lesse learned in theory , but more vers'd in travell may easily keep . certainly as the juyce of the same earth is sweet in the grape , but bitter in the wormwood ; as the same odour is a refreshment to the dove , but a poyson to the scarabaeus : so the same learning qualified with charity , piety and meekness , may bee admirably usefull to edifie the church , which with pride , contempt , and corrupt judgement may be used unto harmfull purposes ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the philosopher speakes , nothing is more dangerous then wickednesse in armour . this therefore shall bee my first rule . to correct and keep down the rising of our knowledge with humility in our selves , and charity to our brethren . not to censure every one for dull and brutish who in judgement varieth from our own conceits . it was an old trick of the gentiles ( as gregory nazianzen , arnobius , and minutius tell us ) to object illiteratenesse unto the christians ; but a very unfit way it is for christian men amongst themselves to refute adverse opinions , or to insinuate their own , by the mutuall undervaluing of each others parts and persons . ever therefore in our censures let us look to what is wanting in our selves , and to what is usefull in our brethren . the one will make us humble , the other charitable , and both peaceable . pride made the donatists forsake the catholique unity , which st. cyprian in the same judgement , but with more humility , did not disturb . secondly , peace may in this case be preserved by moderating the fervour of our zeal against those that are otherwise minded . there is in the nature of many men a certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an heat and activeness of spirit , which then principally , when conversant about objects divine and matters of conscience , is wonderfull apt , without a due corrective of wisdome and knowledge , to break forth into intemperate carriage and to disturbe peace . it was zeal in the women which persecuted saint paul , acts 13.50 . and it was zeal in him too which persecuted christ before he knew him , phillip . 3.6 . acts 26.9 . for as the historian saith of some men , that they are sola socordia innocentes , bad enough in themselves , and yet doe little hurt , by reason of a flegmatick and torpid constitution , indisposing them for action : so on the contrary , men there may be , who having devotion , like those honourable women , not ruled by knowledge ; and zeal , like quick-silver , not allaied , nor reduced unto usefulness by wisdome and mature learning , may be , as nazianzen saith they were in his time , the causes of much unquiet . it was a grave censure which tacitus gave of some over-violent assertours of their liberty , and it may be verified of others , who as violently maintain their opinions , quod per abrupta inclarescerent , sed in nullum reipublicae usum . two great inconveniences there are which may in controversies from hence arise . 1. * that by this meanes truth it self may be stretched too farre , and by a vehement dislike of errour on the one side , we may run into an errour on the other ; as a dionysius alexandrinus being too fervent against sabellius did lay the grounds of arianisme , b and chrysostome in zeal against the manichees did too much extol the power of nature , and illyricus out of an hatred of the papists lessening original sin , ran another extream to make it an essentiall corruption . 2. hereby men doe marvelously alienate the mindes of one another from peace , by loading contrary doctrines with envious consequences , such as the consciences of those whom we dispute withall do extremely abhor , which course usually tendeth to mutuall exacerbation , whereby truth never gaineth half so much , as charity and peace do lose . thirdly , requisite it is to the preservation of publique peace , that we all keep our selves in our own station , and labour to doe god service in the places and callings wherein hee hath set us , and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to busie our selves with matters which ( as the apostle speakes , are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unsuteable to us , and without our measure , 2 corinth . 10.13 , 14. by this one thing hath the church of rome caused that great schisme in the christian world , because shee doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , stretch her self above her measure , and not content her self with that degree which belongeth unto her , as nilus archbishop of thessalonica doth largely declare in a book purposely written on that argument . excellent counsell is that of solomon not only in a case he there puts , but in divers others . if the spirit of the ruler rise up against thee , leave not thy place , eccles. 10.4 . esede itio may with a little heat turn into seditio . consider all are not eies and hands in the body of christ to take upon them the burthen of great affaires ; and truth can seldome be worse served , then when a man who indeed loves it , but hath not parts nor learning enough to be a champion for it , shall put himself unseasonably upon disputes , and so as hee spake , veritatem defendendo concutere , to betray the truth by a weak defence . are all apostles ? saith saint paul , are all prophets ? are all teachers ? hath not god dealt to every man a several measure ? hath hee not placed every man in a severall order ? have we not all work enough to doe in our own places , except we rush into the labours , and intrude our selves on the businesses of other men ? haec magistro relinquat aristoteli , cavere ipse doceat . it was a smart rebuke of tully against aristoxenus the musician , who would needs turn philosopher ; whereunto agreeth that answer of basil the great to the clerk of the emperors kitchin , when he jeered him for his soundness against the arrian faction , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . your businesse it is to look to the seasoning of your broath , and not to revile the doctrine , or the doctors of the church . let us therefore content our selves with the apostles rule , every man to abide in the calling , and to keep the station wherein god hath set him , 1 cor. 7.24 . and not out of ambition , discontent , emulation , or any other polypragmaticall distemper to grow weary of our own imployments , and to immixe and interpose our selves in things which are without and above our order . fourthly , hereunto much conduceth , a brotherly mildness towards those who are contrary minded , a a mutuall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and condescension to the weaknesses of one another , as the apostle adviseth , rom. 15.1 . acrimonie indeed and sharpness of rebuke is sometimes necessary towards men of obstinate and pernicious minds , tit. 1.13 . gal. 2.5 . but amongst brethren , yea adversaries , that are not incorrigible , all things ought to be carried with lenity and meekness , gal. 6.1.5.13 . 2 tim. 2.25 . b epiphanius telleth us of some creatures , that the more they sting , the lesse they hurt ; c and surely in any dispute it is a strong presumption , that that man doth least hurt with his argument , who betakes himself to biting , and to intemperate language . in these things therefore wee should carry our selves non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as brethren , and not as enemies , not to uncover the nakedness , or to put d our feet on the brests of our brethren ; but as it is said of e athanasius the great , that he was dissidentibus magnes , by his meekness he drew those who dissented from him ; so should wee make the truth a gainer by our milde handling of those that vary from us . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it was the grave and pious advice of nazianzen , let us yeeld to our brethren that wee may overcome them , as a flint is easily broken upon a pillow which yeelds unto it . lastly , so long as there is sound agreement in fundamentall truths , and in the simplicity of the gospell , wee ought rather to deny our wits , and to a silence our disputes in matters meerly notionall and curious , which have no necessary influence into faith and godly living , than by spending our precious houres in such impertinent contentions ; b for gain of a small truth to shipwrack a great deal of love ; and while wee perplex the mindes of men with abstruse and thornie questions , wee take off their thoughts from more necessary and spirituall employments . c it was a wise and seasonable rebuke which the marriners in a dangerous tempest gave to the philosopher who troubled them with an impertinent discourse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we perish whilest thou triflest ; d let it never bee said so of any of us , that while we wrangle about scholasticall notions , and questions that gender strife , those , whose poore soules , ready haply to sinke under the tempest of sinne and death , cry out , like the man of macedonia in saint pauls vision , come and helpe us , for want of that plaine and compendiary way of faith , repentance , good workes , spirituall worship , and evangelicall obedience which should be taught them , become a prey to that envious man , who , while wee sleepe , will be sure to watch , and goe about seeking whom he may devoure . e let us therefore leave our smaller disputes to elias , quando venerit , and let us speak to the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as holy f ignatius saith , those things which may make men confesse that god is in us of a truth , and that certainely it is christ which speaketh by us . god leadeth not his people unto eternal life by knotty and inextricable questions , g in absoluto ac facili est aeternitas , as st. hilary excellently speaketh ; no need of verball wranglings , or of contentious disputes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it is the godly counsel of great a athanasius . we have no need of b curiosity after the gospel of christ ; c our worke is to make men christians in their holy religion , and not criticks , to d bring them unto faith , and not unto doubtfull disputations , to feede their soules , and to guide their consciences , not to dazle their eies , nor to puzzle their judgements , nor to perplex their conceites , nor to please their humours , nor to tickle their fancies , nor to foment their jealousies and censures of things or persons , by novell , specious , and unpracticall curiosities . if we will beleeve him , who for his judgement and learning had the surname of theologus given him , this is the right way of being a sound divine . it is gregory nazianzen in this 29. oration , at the latter end of that oration , whose judgement shall put an end unto the handling of the first question ; the next i will passe over with more brevity , & that for memories sake , in these few expressions . 1. the right way to compose differences amongst men is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . e a joint obedience to the truths wherein all agree , and pursuance of those pious ends which all professe . this is the apostles rule in this very case . whereunto we have already attained , let us walke by the same rule , let us mind the same things , phil. 3.16 . for indeed the love of god , and conscience of his commandments is the right way to know him , and the secrets of his word . if any man wil do the wil of god , he shall know the doctrine , ioh. 7.17 . and hereby we know that we know him , if we keep his commandments , 1. ioh. 2. 3 , 4. and in all knowledge which is intended for practice , that of the f philosopher is most true , those things which wee learne to doe , wee learne by doing : now the knowledge of divine truths is not barely intellectuall for the braine , but experimentall for the conscience , and consisteth much in the taste of spirituall things . it is the expression of saint a basil , quod in cibis gustus , in sacris intellectus , and the apostle calleth it knowledge according unto godlinesse , 1 tim. 6.3 . they therefore who can resolve to keepe a good conscience , and not to vitiate the palate of their minde with any morbid humours , are most likely by the other helpes of learning and industry to finde out the truths wherein they disagree ; for the very b philosopher could say , that wickednesse doth putrifie the principles of the minde ; and that c such as are mens courses of life , such likewise are the dispositions of their mindes towards practicall truth . a corrupt heart doth usually make a corrupt judgement , d dum his quae volumus doctrinam coaptamus . it concernes us therefore not to be like painters , ( it is the similitude of e methodius ) that can draw a ship on a table , but are not able to build a ship for use ; that can write and discourse of doctrine in papers , but not expresse the truth of it in our lives : but by our unanimous obedience to the truths wee know , to dispose our selves for the discovery of those wee doe not know . f iustin martyr confesseth , that it was the lives of the christians which taught him christian religion . there are extant g two epistles of basil the great ad presbyteros by whomsoever professed . because f truth is gods wheresoever it growes , as a mine of gold or silver is the princes in whose ground soever it be discovered , g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . we have our faith , and our appellation from christ , and not from any other person : and therefore they , who ( upon any undue respects ) can with equall facility hold or let goe truth , the fathers fear not to call them , h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , men that make marchandise of christ and his truth , contrary to that of solomon , buy the truth , but sell it not , prov. 23.23 . and therefore wee find the orthodox beleevers still keeping themselves to the stile of antioch , christians ; and i refusing the names of petriani , or pauliani , or melitiani , or pars donati . and indeed , partiall and personall respects will be ever apt to lead unto contention . i cannot affirm any thing ; but a conjecture i think we may make , that if barnabas had not been k marks uncle , the difference betweene him and paul had not been so hot . 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to bee wise unto sobriety , rom. 12.3 . when we are to deale in things divine to set bounds unto our selves , that wee breake not through to gaze , exod. 19.12 , 21. not to draw every thing in religion to the rule of our right , or rather crooked and presumptuous reason , to take heede of l quomodo in things of faith ; the fathers call it a judaicall word , and unbeseeming christians . saint paul chargeth us to * take heed of philosophy and vaine deceits , col. 2.8 . not but that there is m admirable use of sound philosophy , and of reason raised and rectified , so long as it is subordinate to faith ; n but when it shall bee so proud as to judg of faith it selfe , and to admit or reject it as it shall be consonant or disagreeing with her prejudices , this is a tyranny which would quickly overthrow all . other cause there hath been none of those desperate heresies wherewith the socinians have pestred the world , but that they will have all truths to stand or fall at the tribunal of their presumptuous reason : as if all the present and ancient churches of god besides consisted but of brute creatures , and they onely in a corner of polonia , as sometimes the donatists in africa , the onely reasonable and holy men . foelix ecclesia , cum nova & curiosa de deo dicere lascivia crederetur ; happy indeed the church of god , when curious novelties , and as it were tourneaments in sacred things are esteemed profane ; when men doe not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nor disparage the majesty of so honourable and solemn a foundation , with the levity of slight , chaffie , and triviall superstructions . it was a grave and serious speech that of seneca , and worthy the consideration of the greatest divines , nunquam nos verecundiores esse debemus , quam cum de deo agitur . 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to keepe our selves to the forme of sound * words , rom. 12.6 . 2 tim. 1.13 . to hold those doctrines which accord best with the grounds of faith & love in christ , those which ascribe most glory to god and his grace , which most conduce to the humbling and debasing of the pride of man , which most tend to the practice of godlines , to the purifying of conscience , to the edifying of the body of christ. our doctrine must be according unto godlinesse , 1 tim. 6.3 . and our knowledge the acknowledging of the truth which is after godlinesse , tit. 1.1 . 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * the custom of the churches of god to retaine that , ( when there is no expresse and evident variation from divine authority ) which is most consonant to the received usage of the ancient and pure ages of the church . this rule the apostle gives for suppressing of differences , if any seem to be contentious , wee have no such custome , neither the churches of god , 1 corin. 11.16 . inquire of the former age , saith bildad , and prepare thy selfe to the search of their fathers , iob 8.8 . look to the old way , saith the prophet , ier. 6.16 . it was not so from the beginning , saith our saviour , mat. 19.8 . * onely this rule is to be qualified with this necessary distinction , that a no antiquity hath any authority in matters necessary of faith , worship , or doctrines of religion , to prescribe or diliver any thing , as in it selfe and immediately obligatory to the conscience , which is either contradicted or omitted in the written word , which we beleeve to be fully sufficient to make the man of god perfect , and throughly furnished unto every good worke , 2 tim. 3.16 , 17. but , 1. in matters accessory of indifferency , order , decency , and inferiour nature . 2. in matter of testimony to the truths of scripture , and for manifesting the succession , flourishing , and harmony of doctrines through all ages of the church , the godly learned have justly ascribed much to the authority and usage of the ancient churches . the study of the doctrine and rites whereof is justly called by the most learned primate of ireland , a noble study . i wil conclude this particular with the words of s. austin , b in those things , saith he , wherein the holy scripture hath defined nothing , mos populi dei & instituta majorum pro lege tenenda sunt , the custome of gods people , and appointments of our fore-fathers must be held for laws . lastly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , submission to the spirits of the prophets , and the judgments of the godly learned : c not to be stiffe and inflexible in our owne conceits , nor to be acceptors of our own persons , but to be willing to retract any errour , and with meekness and thankfulness , to be led into the right way by any hand . excellent was the resolution of iob in this case teach me , and i will hold my peace , and cause me to know wherein i have erred , iob 6.24 . in which one disposition did all men , who otherwise differ , firmly agree , and were not too partially addicted to their own fancies , nor had their judgments ( which should be guided only by the truth of things ) too much enthralled to their own wils , ends , or passions ; soon might they be brought , if not wherein they erre , to change their judgments , yet at least so to allay them with humility and love , ( as saint cyprian did his ) that they should never breake forth into bitternesse towards their brethren , or disturbance of the church of god. thus have i , with as much light as my weaknesse could discover , and with as much brevity as the weight of the argument would allow opened the meanes of procuring and preserving peace amongst brethren . the other particular in the text would require as large a portion of time as this hath already spent . i shall spare to bee so injurious to your patience , and to the businesse wee attend upon ; onely because those things which god hath joyned together no man ought to put asunder , i shall therefore as architects use to doe , give you in but a few lines a modell of the building here by the apostle commended unto us , and so leave you , and it to gods blessing . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] 1. then , it is not any kind of peace which must bee thus pursued . such the things in difference may bee as must be earnestly contended for , iude v. 3. if peace hinder edification , wee must then build , as nehemiahs servants did , with our spirituall weapons in our hands . it must be an edifying , but no destroying peace . it hath an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bound it , rom. 12.18 . and wee know , id solum possumus , quod jure possumus . 2. he purposely severeth peace and liberty , that hee may joyne peace and charity . in our services to the church of god , wee must ever more looke to what is helpefull to others , than to what is lawfull for our selves ; to part from a little of our owne ground , rather than our brothers house should bee unbuilt . all things , saith the apostle , are lawfull , but all things edifie not . 3. it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let us follow peace ; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the things which make for peace . it is not enough that we have pious affections to the peace and edification of the church , as an end ; but we must put to all our skill and wisedome , and cast about for the most proper and seasonable meanes conducing to so good an end. for a man may have an indifferent good will to peace it selfe , and yet when it comes to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the meanes for the edification , an yeelding to be built , 1 pet. 2.5 . nor onely immanent edification , a building up of our selves , iude v. 20. but a mutall and transient edification , as iron whetteth iron , a considering of one another to provoke unto love , and unto good workes , heb. 10.24 . 7. it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too . it is not enough to desire it , to accept it , to meet it halfe way , to let it in , and welcome it when it comes to us ; but we must pursue and goe after it . if any man refuse peace , so that it flieth from us , we must put it to an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and venture our selves for it to a si forte , and quantum in nobis , if by any meanes we may overtake and apprehend it , rom. 12.18 . if any man refuse edification , and thrust away the grace and mercy which is preached unto him , it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here too , not give him over , and to let him alone for desperate , but to pursue him still , to digge about him , and dung him ( as it is in the parable , luke 13.8 . ) it may be he will yet bring forth fruit : many there are which come into the vineyard at the last hour . we must here put it to a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too , if god peradventure wil give him repentance , 2 tim. 2.25 . and in the meane time to shew all meeknesse to all men , because we our selves were sometimes foolish and disobedient , tit. 3.2 , 3. now lastly , unto the substance of this building , there pertaine but these three things . a foundation , a superstruction , a contignation . 1. a stable and solid foundation , which is either personall , and that is christ onely , 1 cor. 3.11 . or a practicall , the knowledge whereof is requisite as a ground-worke unto some further end ; and this againe is twofold . either , the foundation of theologicall doctrines , upon which they are raised , and by which they are to be measured , and so the doctrine of the apostles and prophets is called a foundation , eph. 2.20 . or else the foundation of salvation , whatsoever things are simply and absolutely necessary to the spirituall , vitall , and salvificall state of a christian , quae posita ponunt , & sublata auferunt salutem , which have by the ordination of god a necessary and intrinsecal connexion unto eternal life . st paul gives it us in three words , faith , hope , and love. 1. b faith , as the primò primum , without which no other motions , though materially in morall construction good , are yet in foro coeli vitall and salvificall . this faith is contracted into the creeds of the church , requiring an intellectuall assent of the minde to the truth , and a fiduciall reliance of the heart on the goodnesse of god in christ in all those evangelicall doctrines for our owne righteousnesse and salvation : and thus faith is by c the ancients often called a d foundation . 2. e hope as the ground and foundation of all f invocation , and spiritual worship , and therefore the apostle saith of such as destroyed the incommunicable worship of god , that they did not hold the head , col. 2.18 , 19. and thus the lords prayer containing the adequate object of all our hopes , is called by turtullian , a fundamentall prayer . 3. g love , as the principle of all obedience and newnesse of living . in a h godly sorrow for all sinne past , a godly purpose abrenouncing all sinne i in conscience , profession , and endeavour of conversation for the time to come , k a desire to feare gods name , a l delight in his law , a love of our brethren , a conscience void of offence towards god and men . and so love is by the apostle called a a root and ground , ephes. 3.17 . now the laying of this foundation aright , and causing ignorant men in some measure to understand the mysteries of religion and salvation , is indeed the master-piece of the wisest builder , and that , without the which all our other sermons to the people will bee little better than lost labour , till these principles be soundly fastened in their consciences . 2. to this foundation of faith in doctrine , hope in worship , and love in obedience , must be joyned a progresse in the superstruction , because something will be ever wanting to the grace and knowledge of god in us : and in this superedification , it will be needfull to observe these two things : 1. a due order and disposition : for though all the truths of god are to bee taught , yet each in its due place and time , according as the strength and growth of our hearers is able to bear . as the scripture was delivered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by pieces and degrees , so should it be preached too , line upon line , precept upon precept . it was ( i think ) wise counsell , that of a learned cardinal , that with vulgar people , it were best beginning at the later end of s. pauls epistles , where he speaks of duties , and then after that to go to the beginnings , where he is more profound in doctrines . 2. a due connexion , that we sever not those doctrines which god hath joyned . not to preach works without faith , which in the jewes begate pride , and opinion of their own righteousnesse , rom. 10.3 . nor faith without works , which some hereticks doing , ( for that the learned observe to have been the cause of the epistles of saint iames and saint iohn ) did thereby cause great scandal and licentious living . to preach the law so , as to shew men still , upon repentance , a refuge to the gospel ; and so to preach the gospel , as to shew them withall upon their contempt and presumptuous disobedience , the curses of the law. 3. there is the contignation and covering , and here let me speak one word to to you who are church-wardens , and are entrusted with the care of presenting disorders to the governours of the church ; to beseech you to consider the religion and sacrednesse of that oath , which in the house of god , and as you expect helpe from god , you promise to performe ; with the reverence of which oath , and fear of gods dreadfull name , were you so throughly affected , as indeed you ought , wee should not see what with grief wee doe , so great contempt of gods house and ordinances , as if they were common and profane things ; many scarce throughout the whole yeare making their confession of sinnes to god in the assembly of his people , many seldom or never hearing any one psalme of david , or chapter of the holy scriptures read unto them ; nay , many neglecting the whole liturgie of the church , and dropping in after the sermon is begun ; and though the preacher have taken sad paines for what in the name of god he speaks unto them , having not yet the patience to stay till that peice of the hour be ended . certainly , david had learned more reverence to the lords house , i was glad when they said , let us go into the house of the lord , psal. 122.1 . and so had cornelius , who with his kindred and neer friends waited for the coming of peter , acts 10.24 . and so had solomon , who teacheth men to wait daily at the gates , and to give attendance at the postes of the doores of gods house , prov. 8.34 . and the prophecies foretell the like of gods people under the gospell , that they should call upon one another , and should goe speedily to pray before the lord , and to seeke the lord , zach. 8.21 . i speake this in zeale to the service of god , and to the reverence of his sanctuary , and beseech you by the sacrednesse of your oath , and for the feare of gods name to thinke upon it . 3. generall , and so all the people in their places must labour by inoffensive and holy lives , and by the peaceable fruits of righteousnesse to cover the church wherein they live from the reproaches of all those who caluminate our doctrine and worship , as tending to licentious , prophane , rebellious , or superstitious living . and now when all this is done , except the lord build the house , they labour dut in vaine that build it . paul may plant , and apollo may water , but his blessing it is which must perfect all . wee all are but walles of mudde , which may easily bee broken through ; hee only is a wall of fire which no enemies can approach unto . and therefore wee must all ( and wee in our calling especially ) bee frequent and urgent in our praiers to him to preserve the peace , to repaire the breaches , and to build up the walles of his ierusalem , that he would give us eyes to see , and hearts to love , and mouths to utter , and lives to expresse the praises of his word . and that hee would give his word a free passage into the heads and hearts , into the consciences and conversations of all his people : that so beginning at the unity of the faith , and knowledge of the son of god , we may grow up together unto a perfect man , to the measure of the stature of the fulnesse of christ ; which the lord grant for the merits & mercies of his beloved sonne jesus christ the righteous ; to whom with the father and the blessed spirit , three persons , and one immortall and onely wise god be all glory , majesty , and thanks-giving , now and for evermore , amen . finis . notes, typically marginal, from the original text notes for div a10655-e180 a jam. 1.25 2.8 b act. 15.10 c ezek. 20.25 vid. irenae . l. 4 cap. 29 d gal. 2.4 , 5 n matth. 10.34 o john 18.11 p matth. 13.57 q matth. 17.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrysost. fusè in psa. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 5.6 . vid. etiam in psal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pag. 690. edit . savil . r gal. 5.1 . s acts 16.3 . t gal. 2.3 . u 1 cor. 10.23 x gal. 1.10 . 1 thes. 2.4 y 1 cor. 9 19 2 cor. 4.5 . z 1 cor. 7.13 . * valer. max. a matth. 23.23 b acts 15.28 . c 1 cor. 3.10 , 11. a nazian . orat . 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b aug. de peccato origin . cap. 23. c tert. de pudicit . cap. 19. method . apud epiphan . haeres . 64. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . uti de praeceptis distinguit greg. nazianz . orat. 3. de creatura , si quid aliter quā sese habet senserimus , dummodò non id pro cognito praeceptóque teneamus , nullum periculum est — de creatore , si aliud quàm oportet ac sese res habet nobis persuadetur , perniciosissimo errore decipimur . aug. de lib. arb. lib. 3. cap. 21. & de gen. ad lit . lib. 10. cap. 23. d jud. ver . 3. e athan. epist. ad orthodoxos . de hujusmodi epistolis quae formatae communicatoriae & pacificae vocabantur . vid. aug. epist . 136. & opt. lib. 2. f basil. ep. 325 ad epiphan . g by th . davenant in epist. pacificat . nuper edita . h vid. euseb. hist. l. 4. c. 13. & l. 5. c. 19. & gregr. naz. orat. 12. pag. 203. paris . 1609. i 2 tim. 2.18 k hos. 4.15 2 cor. 6.16 a cypr. lib. de sentent . episc. de heretic . rebaptizand . b heb. 7.2 c jam. 3.17 d ephes. 4.3 e hilar. contr . aria . & auxent . vid. greg. naz orat. 1. pag. 35 , 36 epiphan . haeres . 68. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chryst. in gen. hom. 4. euseb. de vit . constant. l. 2 c. 63-68 . lib. 3 c. 12. & 20. euagrius l. 3 cap. 30 nicephorus lib. 15. c. 25 king iames in his declaration to the states against conradus vorstius , and in his instructions to his bishops , anno 1622 * gen. 13.8 acts 7.26 psal. 133.1 ephes. 4.36 ex codem utcro , ignor. tert. jude v. 3 2 pet. 1.1 acts 4.32 phil. 1.27 unum signum habemus : quare non in uno ovili sumus ? aug. to. 7. serm . ad pleb . in caesoriensem . * iustin martyr dialog . cum tryphon . optat. l. 1. aug. contr . epist. parmen . lib. 3. cap. 1 non habent dei char itatem , qui ecclesiae non diligunt unitatem . aug. de bapt. l. 3. c. 16. vid. greg. naz. orat . 14. p. 215 , 216 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . odyss . u. a ideircò & in columbá ven it spiritus fanctus ; simplex animal & laetum , non felle amarum , non morsibus saevum , non unguium lacerationi violentum . cypr. de unitat . ecclesiae . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hom. iliad . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . iliad . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . iliad . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c commune periculum concordiâ propulsandum . tacit. in vit . agric. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. chry. hom. 7. in genes . 2 sam. 1.20 12.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . basil. epist. 296. ad satalens . vit. etiam de spiritu sancto , cap. 30. nazianz. orat. 1. pag. 34. petr. aerod . decret . lib. 1. tit. 2. sect . 8. dolebat hoc diabolus , qui semper de fratrum pace torquetur . optat. lib. 2. non esset pravis haeresium dogmatibus locus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . greg. nyssen . de vit . mosis . p. 190. bellarm. de notis eccle. lib. 4. c. 11 stapleton de princip . fidei doctrinal . lib. 4. cap. 13. kellisons survey lib. 2. cap. 6 vid. dr feild of the church . l. 3. cap. 41 , 42. & iuel . apolog. greg. naz. orat. 13. hierom. hilar. in psal. 118. p. vid. vincent . lirinens . cap. 15 , 16.25 isid. pelut . l. 2 epist. 90. aug. epist. 105. de civit. dei. l. 16 c. 2. de verâ relig . cap. 8 defence part. 2. p. 319. & vid. iewels reply , artic . 8. p. 294. a euseb. hist. l. 5. cap. 26. b euseb. l. 7. c. 3 c aug. & hier. in epist. amaeb . apud aug. ep. 8.19 . d basil. ep. 10. & 77. baron . an . 372. sect. 15 , 25. e sozomen l. 8. c. 14 , 15. f cyril . lib. ad euoptium niceph . hist. l. 14. cap. 35. 1 cor. 8.2 , 3. prov. 13.10 . g superbia haereticorum mater aug. de gen. contr . manich. lib. 2. cap. 8. & ep. 89. h quint. curt. lib. 10. i aug. ad licentium ep. 49. k aug. ep. 119. basil. hexam . homil. 5. greg. nyssen . in cant. hom. 3. p. 514. epiph. hares . 40. arist. rhet. fab. lib. 12. cap. 1. malè vim suam potestas aliorū contumeliis experitur . plin. l. 8. ep. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . naz. orat. 3. p. 97. studiorum rudes , literarum prophani , expertes artium . minut. felix . hoc est fastidium vestrum , sapicutia haec arrogans , quâ nos ut rudes despuitis . arnob. cont . gentes lib. 3. aug. de bapt. l. 2. cap. 4 , 5. cypr. ad quir. vid. causab . in baron . exercit. 14. sect. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . naz. orat. 26. tacit. spiritus magni magis quàm utiles . liv. dec . 3 lib. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . &c. naz. orat. 26. tacit. in vita agric. cui contrarium planè erat exemplum magni basilii apud nazian . orat. 20. p. 362 & epist. 26. * nimium altercando veritas amittitur . a. gell. a vid. basil. ep. 41. integro autem libello dionysium hunc ab arianismi suspicione vindicat m. athanasius . tom. 1. l. quòd unà cum nicaena synodo conspirarit dionys . b ardore feriendi adversarios , premit interdum socios . ioseph . acosta . de hieronymo citante riveto in psal. 16. sixt. senens . l. 5. in prooemio . 1 pet. 4.15 . prov. 26.17 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . naz. orat. 9. vid. etiam orat. 26. p. 450 , 453 , 454. quidam in corpore christi oculi , quidam manus &c. basil. in psalm . 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. naz. orat. 33. tuscul. quaest. theod. hist. l. 4. cap. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , iliad . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vid. euseb. l. 5. hist. cap. 24. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , basil. epist. 203. vid. elegantissimum naz. locum orat . p. 12.203 . dum alter alteri anathema esse coepit , propè jam nemo christi est . hil. contr . const. haeretici argumentis victi calumnias meditantur . athan. ad adelph . contr . arian . istae sunt haereticorum machinae , ut convicti de perfidia , ad maledicta se conferant . hier. apol. contr . ruff. vid. aug. ep. 14. b sepis morsus non nocet . epiph . haeres . 36. vespa quò acriùs pungit , minùs laedit . haeres . 44. c rationibus victi , dentibus vincunt . bas. ep. 80. & tom. 4. quest . ex . math. c. 11. cont . lit . pet. l. 3. c. 1. contr . crescon . grammat . l. 4. c. 3. nazianz. orat . 51. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . iliad . v. e nazian . orat. 21. p. 392. f naz. orat. 14. a non minùs interdum oratorium est tacere quàm loqui . plin. l. 6. ep. 7. vid. basil . contr . eunomium l. 1. verb. prim . b ne majùs malum incurratur ex scandalo , quàm bonum percipiatur ex vero [ ita enim legendum , non verbo ] aug. ep. 85. urbem produnt dum castella defendunt . cic. lib. 2. de divin . c a. gel. l. 1. cap. 2. d vid. g. naz. fusè & eleganter , orat. 14 pag. 220 , 221 ora. 26. p. 445 , 446. orat. 35 aug. de gen. ad lit . lib. 2. cap. 9 e ut areopagitae causas quasdam in annum centesimum differebant . aul. gell. l. 12. cap. 7. quaedam quaestiones sunt . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . naz. orat. 14. f ignat. epist. ad ephes. g hilar. de trin. lib. 10. juxta finem . vid. epiph. haeres . 35. a athan. orat. unum esse christum , & ad serapion . pag. 191. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . epist. ad antiocheus . b curiositate opus non est post evangelium : tert. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . nazian . orat. 35. d rom. 14.1 chryso . in gen. hom. 21. p. 149 150. aug. ep. 56. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . basil . de martyr . manante , & in psal. 33. in illud gustate & videte ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . naz. orat. 26 & orat. 33. e ex mandato mandata cernemus : hilar. in psal. 118. g. si in lumine christi ambulare volumus , à praeceptis ejus et monitis non recedamus : cypr. l. 2. epist. 3. ad cecil . nisi fidelium operum usus praecesserit , doctrinae cognitio non apprehendetur : hilar. in psal. 118. b. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , arist. ethic. l. 2. c. 1. video multos parvo ingenio , literis nullis , ut bene agerent agendo consecutos , plin. l. 6. epist. 29. vid. afra . & pacuvium apud a. gell. l. 13. cap. 8. a basil. reg. brevior . interrog . 279 jobi 12.11 psal. 119.66 jobi 34.3 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , arist. eth. l. 6. c. 5 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , arist. lib. 1. metaphys . d hilar. de trin. l. 10. aug. de doctr . christ. li. 2. c. 6. de moribus ecclesia l. 1. c. 17 , 18 , 27 e apud epiph. haeres . 64. f iustin. apolog . 1. pag. 51. g basil. epist. 203 , & 204. f quisquis bonus verusque christianus est , domini sui esse intelligat ubicunque invenerit veritatem . aug. de doctr . christ lib. 2. c. 18. g gr. naz. orat . 20. fides est veritatis , non voluntatum ; evangeliorum , non temporum : hilar. contra constant. h ignat. ad trall . basil. ep. 192. naz. ora. 21. p. 392. & ora. 40. p. 643. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ignat. ad magnes . naz orat. 30. epiph. haeres . 42. & 70. athanas. orat. 2. contr . arian . pag. 308. & apol . 2. pa. 777. optat. l. 3. k col. 4.10 act. 15.39 . l iust. martyr . de vera confess . epiphan . haeres . 70. & in ancorat . cyril . alex. in ioan. lib. 4. cap. 13 , 14. athanas. ad serapion . man. christi generatione . * tert. apol. c. 46. de praeser . c. 7. idol . c. 10. cont . marc. li. 2. ca. 16 m tert. de resur . ca. 3. de testim . animae c. 1. cle. alex. stro. l. 1. p. 203 , 207 , 214 , 233. li. 7. pag. 510 n conantur autoritatem stabilissimam fundatissimae ecclesiae quasi rationis nomine & pollicitatione superare : aug. ep. 56. epip . haer. 76. in confutat . aetii cap. 38. just. explicat . fid . pag. 375. & 388. hilar. de trin. lib. 4. viderint qui stoicum et platonicum , & dialecticum christianismum protulerunt . tert. de praescript . cap. 7. naz. orat. 21. pag. 380 basil. epist. 61. senec. nat . qu. li. 7. pet. aerod . decret . tit. 6. sect. 2. * non parum interest ad christianam pietatem quibus vocibus utamur . aug. de civ . dei li. 10 ca. 23. * contra ecclesiae fundatissimū morē nemo sentiat . au. ep . 28. ad antiquissimas recurrere ecclesias : iren. l. 3. ca. 4. tert. de coro . milit . c. 3 , 4. de veland . virgin . c. 1 , 2 nemo nobis molestias exhibeat , sic enim sentit ac docet sancta dei ecclesia ab origine . epiphan . in ancor . quod nec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . basil cont . euno . li. 2. aug. epist. 118. c. 1. & 119. ca. 19. contra jul. li. 1. c. 4 , 7. l. 2. c. 10. * vid. mercer . in job . 12.12 . a adoro scripturae plenitudinem — scriptum esse docoat hermogenis officina . si non est scriptum , timeat vae illud adjicientibus aut detrahentibus destinatum , tert. cont . herm. c. 22. vide etiam de praescicont . haer. ca. 10 , 11. quod cunque adversus veritatem sapit , hoc erit haeresis , etiam vetus consuetudo . tert. c. 1. de veland . virg . consuctudo sine veritate vetustas erroris est : cypr. ad pomp. contr . steph. si solus christus audiendus est , non debemus attendere quid ante nos aliquis faciendum putaverit , sed quid qui ante omnes est christus prior fecerit ; neque enim hominis consuetudinem sequi oportet , sed dei veritatem : cyp. l. 2. ep. 3. ad caecilium . vid. c. alex. stro. l. 7. pa. 544. a. 6. basil. de spiritu sancto c. 7. & ep. 80. moral . reg. 12. cap. 2. aug. epist. 112. in prooem . de moribus ecclesiae cathol . l. 1. cap. 7. contra epist. parmen . lib. 3. cap. 2. de unitat . eccles. c. 2 , 3 , 6 , 17 , 18 , 19. contra cresc . l. 2. cap. 32. b aug. epist. 85. c ego quidem fateor me ex eorum numero esse conari qui proficiendo scribunt , & scribendo proficiunt , unde fi aliquid vel in cautius , vel indoctius à me positum est , — nec mirandum est , nec dolendum , sed potius ignoscendum atque gratulandum , non quia erratum est , sed quia improbatum , &c. vid. august . epist. 7. cypr. ad quir. praefat. concil . carthag . & in initio concilii . aug. de baptis . contr . donat. li. 1. cap. 18. & lib. 2. cap. 1 , 5. a rom. 6.17 . & 12.6 . 1 cor. 15.14 . 2 cor. 10.14 gal. 6.16 ephes. 4.13 phi. 1.27 . & 2.2 . & 3.15 , 16 col. 1.23 1 tim. 6.3 ▪ 2 tim. 3.14 tit. 1.1 . & 4.3 , 8. heb. 6.1 jude ver . 3 rev. 14.12 regula veritatis per baptismum accepta . iren . l. 1. c. 1 , 2 , 19 fides ecclesiastica , epip . her. 57. et 35. naz. ora. 14 , 26 , 40. hilar. de trin. l. 10. character christianism . atha . ad serap . regula parvis magnísque communis . august . epist. 57. b laudo super edificationem boni operis , sed agnosco fidei fundamentum , fidci radicem . august . in psa. 31. de praed . sto . c. 7. rhem. in explan . c. 6. ad heb. ambr. offic. l. 1. c. 29. de sacramentis , l. 1. c. 1. eus. emissen . hom. 2. de symb. fulg. prolog . l. de fide ad pet. dial. aug. serm. 115. de temp . de fid . & oper . c. 16. enchirid. c. 2. prosp. de vit . contemp . l. 2. c. 21. c tert. de orat. c. 9. d mar. 16.16 . joh. 3.18 , 36. & 8.24 . 1 cor. 15.17 . gal. 2.20 . 1 jo. 5.1 , 12 , 13. e rom. 8.24 , 26 f rom. 10.12 , 13 1 pet. 1.3 job . 4.22 , 23 gal. 4.6 g john 14.21 1 cor. 13.1 , 2 , 3 h 2 cor. 7.9 , 10 i heb. 9.14 1 tim. 1.5 , 19 1 joh. 3.8 , 9.4.18.5.3 act. 2.38 luc. 13.3 k neh. 1.11 esa. 26.8 l rom. 7.22 a aug. de spir . & lit . cap. 14 vid. fab. praef . in lib. 7. instit. orat. non debemus onerare infirmitatem discentium , sed temperare ●ires nostras , et ad intellectum audientium descendere , idem l. 1. cap. 2. lib. 2. cap. 3 , 6. quicquid narras , ita narra ut ille cui loqueris audiendo credat , credendo speret , sperando diligat . aug. de catech. rudib . c. 4. tert. de praescr . c. 9. aug. de fid . & oper . cap. 14. de grat. et li. arbitr . cap. 7. self-deniall opened and applyed in a sermon before the reverend assembly of divines on a day of their private humiliation / by edward reynolds ... reynolds, edward, 1599-1676. this text is an enriched version of the tcp digital transcription a57154 of text r11641 in the english short title catalog (wing r1279). 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. 84 kb of xml-encoded text transcribed from 26 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a57154 wing r1279 estc r11641 13573063 ocm 13573063 100399 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. a57154) transcribed from: (early english books online ; image set 100399) images scanned from microfilm: (early english books, 1641-1700 ; 799:15) self-deniall opened and applyed in a sermon before the reverend assembly of divines on a day of their private humiliation / by edward reynolds ... reynolds, edward, 1599-1676. [4], 47 p. printed by t. maxey for robert bostock ..., london : 1652. reproduction of original in huntington library. eng bible. -n.t. -matthew xvi, 24 -sermons. self-denial -sermons. self-denial -early works to 1800. a57154 r11641 (wing r1279). civilwar no self-deniall: opened and applyed in a sermon before the reverend assembly of divines: on a day of their private humiliation. by edward reyno reynolds, edward 1652 15644 8 70 0 0 0 0 50 d the rate of 50 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2003-12 tcp assigned for keying and markup 2004-01 aptara keyed and coded from proquest page images 2004-02 olivia bottum sampled and proofread 2004-02 olivia bottum text and markup reviewed and edited 2004-04 pfs batch review (qc) and xml conversion self-deniall : opened and applyed in a sermon before the reverend assembly of divines : on a day of their private humiliation . by edward reynolds , d.d. minister of the word of god at braunston in northamtonshire , and a member of that assembly . the second edition . london , printed by t. maxey , for robert bostock , at the signe of the kings head in paul's church-yard . 1652. to the reverend assembly of divines . brethren and fathers , this sermon was preached by your command , and in your alone audience : nor had it gone further then those wals , had not the importunity of many reverend brethren amongst your selves urged the publication of it . the argument of the sermon taught me to lay aside mine own judgment touching the expediency or seasonablenesse of this action , seeing the judgments of so many godly and learned brethren concur for it . i have this advantage and benefit by the publishing of it , that i may return some small tribute of thanks for those many grave , judicious , and learned debates , those many gracious and heavenly excercises , that sweet and most delightfull society , whereof i have been made a partaker by sitting amongst you ; which truly have made my life , amidst many great losses and greater infirmities , more cheerfull to me , then even mine own judgment in such sad and calamitous times could otherwise willingly have allowed it to be . yet it will be a farther accession unto this content , if you shall be pleased to accept of this poor part of my labours , first preached in your hearing , and now submitted to your view ; from him , whose hearts desire and prayer is , that the lord ( whose you are , and whom you serve ) would prosper all your labours for the good of his church , and make you happy instruments of healing the breaches , reconciling the differences , preventing the confusions , and advancing the peace of his sion . your most humble servant in the lord , e.r. self-denial : opened and applyed in a sermon before the reverend assembly of divines . matth. 16. 24. then said iesus unto his disciples , if any man will come after me , let him deny himself , and take up his crosse , and follow me . we may observe of christ , that usually when there appeared in him any evidences of humane frailtie , lest his servants should thereat bee offended and stumble , hee was pleased at the same time to give some notable demonstration of his divine power : hee was born weak and poor , as other infants , but attended on by * a multitude of glorious angels , proclaiming him to the shepherds , and by a speciall * starre , leading the wise men to worship him . hee was hungry , and tempted by satan as other men ; but by his divine power a he vanquished the enemy , and was ministred unto by angels . he was deceived in the fig-tree , which he went to for fruit , and found none , and so shewed the infirmitie of an humane ignorance ; but withall immediately did b manifest his divine power in drying it up from the roots . c he was crucified ( as the apostle telleth us ) in weaknesse ; and yet withall he did even then manifest himself the lord of glory , by d rending the rocks , opening the graves , darkning the sun , converting the thief and the centurion , and e so triumphing over principalities and powers . on the other side , we may observe when holy men in scripture f have been in any notable manner honoured by god , he hath been pleased so to order it , that some intercurrent providence or other should fall out to humble them , lest they should be too highly exalted in their owne thoughts . it was so with g david : after his kingdom setled , and great victories over enemies obtained , steps in a great sin , which humbled and afflicted him all his life after . so with h hezekiah , after he had been raised up by a great deliverance from a potent enemy , and a sentence of death , hee falls into a sin of pride and vain-glory , upon which the lord revealed unto him his purpose of leading his people and children into captivity , and giving up his treasures into the hands of the king of babylon ; which caused him to humble himself for the pride of his heart . so with i paul , hee was caught up to the third heavens , and heard unspeakable words , and saw visions of the lord ; but withall there was given him a thorn in the flesh , the messenger of satan to buffet him , left he should be exalted above measure through the abundance of the revelations . and so it was with peter here in this chapter , hee made a glorious confession of christ the messiah , thou art christ the son of the living god ; and christ highly honoured him for it ; and i also say unto thee , saith christ , thou art peter , and upon this rock i will build my church : which * though we are to understand principally of the rock which he had confessed , as the learned expound it ; yet there is something of * speciall honour therein bestowed upon peter . we read in scripture of a two-fold foundation of the church ; a personall foundation , which is but one ; for other foundation can no man lay , then that is laid , which is christ iesus , 1 cor. 3. 11. and a doctrinal foundation ; for the church is said to be built upon the foundation of the prophets and apostles , ephes. 2. 20. and so we read of twelve foundations in the new jerusalem , revel. 21. 14. now , amongst these , as peter had the precedence in faith , to make the first confession of christ to be the messiah ; so hee had the honour to be the first of those twelve foundations , who should first of all plant the gospel , and gather a church unto christ after his resurrection , as we finde he did , acts 2. in which respect haply it is , that the gospel of the circumcision is said to have been committed unto peter , gal. 2. 7 , 8. because the gospel was by christs appointment to be first of all preached to the jews , who were god's first-born , acts 3. 26. and 13. 46. exod 4. 22. now from this time of peter's confession , christ ( to take off all mistakes touching his kingdom ) began to acquaint his disciples with his sufferings : whereat peter is presently offended , and taketh upon him to advise his master , and rebuke him , be it far from thee , this shall not be unto thee . hereupon christ sharply reprehends him : it is not now , thou art peter ; but , thou art satan , a tempter , * an adversary to the work of christs mediation ; ( for , so much the word elsewhere implies , num. 22. 22. 2 sam. 19. 22. ) not now a stone for building , but a stone * of offence ; thou savourest not the things of god , but the things which are of men : that is , thou hast a carnal and corrupt judgment of me , and of my kingdom , conceiving of it according to the common apprehensions and expectations of men , and not according to the counsell and will of god . in this reprehension there is 1. a personal correption , ver. 22. 2. doctrinall instruction ; teaching his disciples and the people , that all they who would ( as peter had done ) own him for the messiah and king of the church , must not promise themselves great things under him in the world , but must resolve to walk in the steps which he would tread out before them , viz. to deny themselves as he did , matth. 26. 42. and to bear a crosse , as he also did , iohn 19. 17. and so to follow him . and to take off all prejudice and scandall , he assures them , that whatever their fears and suspicions might be of so hard a service , yet thus to deny themselves was the onely way to save themselves , vers. 25 , 26. and thus to bear a cross the only way to a crown and glorious reward , vers. 27. which , lest it should seem an empty promise without evidence and assurance , he undertakes to confirme shortly after by an ocular and sensible demonstration , vers. 28. which we may understand either of his glorious transfiguration the week after , matth. 27. 1 , 2. or of his glorious ascension in their sight , acts 1. 9. or of his pouring forth the holy spirit upon them in fiery tongues , acts 2. 2 , 3. or of his more full manifestation of his kingdom and glory unto his servant iohn by the ministery of angels , in his glorious revelation , apoc. 1. 1. unto all which ( though the context seeme to relate principally unto the first ) may that promise of our saviour be understood to refer . the words then are a character of a disciple of christ ; he is one who must deny himself , and that not in some more easie matters ; but thorowly , and in all things , so far as suffering , and suffering to the uttermost , pain , death , shame , for those three things are contained in the cross ; and all this , first , willingly ; he must take up his cross , it must be an act of election , not of compulsion . secondly , obediently , to do it with this resolution , of following christ ; both his command and example ; as a lord , because he requires it ; as a leader , because he goes before us in it . i have singled out the argument of self-deniall , to speak of , in this reverend and grave audience , as being very suteable to the state , not only of christians always , but more particularly of these present times wherein we live , and of those special businesses wherewith we are intrusted : wherein , having in two or three words considered what is meant by denying , and what by a mans self , i shall briefly dispatch the doctrinal part according to those premises . for the first , the original word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is emphatical , as chrysostome notes , and signifieth not simply negare , but pernegare , or prorsus negare , totally , utterly to deny , not at all to spare or regard , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , as theophylact and suidas : it importeth a perfect or universal denial . it is rendred by beza , abdicet seipsum , which is as much as to reject and cast off , as a man doth a graceless son , whom he will not owne any more for his , which is the same thing in a family with that which the law calls ignominiosa missio in an army . for the second , man is taken most ordinarily three wayes in scripture , either in respect to his creation , or to his traduction , or to his renovation ; the natural man , the old man , and the new man ; and so consequently by a man's self i understand , first , a man's sinfull self ; ( to put that branch in the first place for our method of proceeding ) which the apostle calls the old man , ephes. 4. 22. the earthly adam , 1 cor. 15. 47 , 48. the body of death , rom. 7. 24. the carnal minde , rom. 8. 7. our earthly members , col. 3. 5. in which sense to deny a mans self , is in the apostles phrase , to deny ungodliness and worldly lusts , tit. 2. 12. secondly , a man's natural self : and that 1. in regard of being and substance , and so it imp●orts our life , which is the continuance and preservation of being : and the faculties and powers of nature , our understanding , will , appetites , senses , fleshly members . 2. in regard of well-being , or the outward ornaments and comforts of life , which may all be reduced unto three heads ; 1. external relations , as between husband and wife , parent and childe , brother and brother , friend and friend , &c. 2. special gifts and endowments , as learning , wisdom , power , or any other abilities of mind or body . 3. common ends , which naturally men pursue and seek after , and are all by the apostle comprized under three heads , of profit , pleasure , and honour ; the lusts of the eyes , the lusts of the flesh , and the pride of life , 1 ioh. 2. 16. houses , lands , lordships , great possessions : fleshly , worldly , natural , unnatural , artificial delights : liberty , praise , favour , applause , preferment : any thing from which a man doth draw any kind of content or satisfaction in order to himself . thirdly , a man's morall , vertuous , renewed self ; for as lusts are the members of the old man , so graces are the members of the new man ; and as the first adam begets us after his image , gen. 5. 3. so the second adam regenerates us after his image , col. 3. 10. 1 cor. 15. 49. rom. 8. 29. from the one we receive lust for lust , and from the other grace for grace . now these things being thus premised , according unto this threefold self , there are three branches of this duty of self-denial : for some things are to be denied simply and absolutely ; some things conditionally and upon supposition ; and some things comparatively and in certaine respects . 1. absolutely and simply , so a man is to deny his sinfull felf , and that two wayes ; first , generally , as it importeth the whole body of corruption and concupiscence , which we are to mortifie and subdue , to crucifie and revenge the blood of christ against it , colos. 3. 5. rom 8. 13. whereunto is required a formal and perpetual endeavour by actual exercise of grace , because things natural ( as lust is ) though they be never so much altered and abated for the time , will yet ex se , return and reduce themselves to their original state and strength again , if they be not still kept under . as a stone will fall down to its natural place by its own inclination , as soon as the impressed force which carried it upward is worn out ; and water will reduce it self unto its natural coldness , if fire be not constantly kept under it . neither may we expect , that because grace belongs unto our renewed nature , therefore it should with the same natural facility suppress lust , as lust without the workings of grace would return to its natural vigour and force again : for there is this remarkable difference between lust and grace , that the workings of lust are totally ab intus , as to the root of them , and require not any forraign force or activity to concurr with them , or to set them on motion ; and therefore though weakned , they are still offering to return to their strength again . but the workings of grace , though partly ab intus , when vitall principles and spiritual habits are infused , do yet require an actual concurrence , cooperation , and assistance of the spirit of christ immediatly as from him ; for , it is he who worketh in us for to will and to do : as there is an aptness in a weapon to cut , in a wheele to move ; yet that cutteth not , this moveth not , without a further vital faculty applying it to these uses . and therefore though there be no need of labour for lust to recover strength , ( because it is naturally apt to return thereunto of it self ) yet there is need of much diligence , and earnest waiting upon christ by faith and prayer , for the continued supplies of his spirit , whereby the graces which are in us may be kept on work in the constant mortifying and subduing of our lusts , because the habits of grace infused do not work alone of themselves without such supplies . secondly , specially , in regard of these personal corruptions which we in our particulars are more notably carried unto , which david calls the keeping of himself from his own iniquity , psal. 18. 23. for , though natural corruption , where-ever it is , be a seminary of all sin , yet in particular persons it usually putteth it self forth more notably in some particular sins . as the sap of the earth is the fomes and matter of all kinde of fruits ; yet in one ground it sorts better with wheat , in another with barley ; in this tree it becomes a grape , in another an olive : so original sin in one man runs most into avarice , in another into sensuality , in a third into pride and vain-glory , and the like . we read of national sins , the lying and laziness of the cretians , tit. 1. 12. the curiosity and inquisitiveness of the athenians , acts 17. 21. the pride and cruelty of the babylonians , isai. 47. the robbery of the sabeans and caldeans , iob 1. 15. 17. and we read of personal sins , the stubbornness of pharaoh , the gainsaying of corah , the envy of saul , the churlishness of nabal , the ambition of absolom , the intemperance of felix , the sorcery of simon magus , &c. thus particular persons have their more proper sins , whereby they have most of all dishonoured god , withstood his spirit , neglected and resisted his grace , and defiled their own consciences ; and therefore in conversation , though repentance , as an hound , drive the whole herd of sin before it , yet the dart of the word sticks most in this sin , which is thereby singled out for a more particular detestation . 11. conditionlly , and upon supposition of god's special call , and in that sense we are to deny our natural self , which we are the rather to do ; first , because god calls no man to deny his whole self , and wholly to all purposes , at any time or in any case . he allows us , yea , he requires us to seek the good of our souls , to seek any thing without the which we cannot be happy , to promote by all means our own salvation , to seek our selves out of our selves , in christ and in his righteousness . secondly , because he never calls us unto any either morose and cruel , or superstitious self-denial , such as is that of the covetous worldling , who when he wanteth nothing that he desires , wanteth power and an heart to eat thereof , and bereaveth himself of good , though the things which god gives , he gives them unto us to enjoy , eccles. 4. 8. & 6. 2. 1 tim. 6. 17. or as that of baal's priests , and the sect of the flagellantes , who cut and whip'd themselves in their frantick devotions , as faire the cafuist telleth us of francis and benedict , two founders of the regular devotions or superstition in the church of rome , that they were wont to cast themselves naked into snow , and amongst thornes to vex their bodies . a notable relation of which kinde of self-deniall ( i know not whether more nastie or superstitious ) a learned and grave divine of ours hath largely collected out of climacus and lewes of granada , in the fourth part of his christian warfare . but we are then called by god to deny our selves , our reason , wisdom , parts , learning , ease , wealth , lands , houses , honour , favour , credit , applause , father , mother , wife , children , life , whatsoever is dearest unto us , whensoever it stands in opposition unto , or in competition with christ , his glory , kingdom , or command . in which sense we are to deny our selves alwayes , in praeparatione animae : and actually , whensoever any thing dear unto us is inconsistent with the conscience of our duty to god . and thus ( to instance onely in our own profession ) paul regardeth neither liberty , nor life , in comparison of the gospel of grace , and of the name of the lord jesus , acts 20. 24. acts 21. 13. nor micaiah his safety or reputation in ahab's court , 1 reg. 22. 14. nor levi his father or mother , or brethren , or children in the zeal of god's honour , deut. 33. 9. nor ezekiel his dear wife , the delight of his eyes , when god took her away with a stroke , and forbad him to mourn for her , ezek. 24. 16 , 17 , 18. nor matthew his receipt of custome , luke 5. 27. nor iames and iohn their nets , their ships , their father , when they were called to follow christ , matth. 4. 21 , 22. in this case things are to be denied two manner of wayes : first , as temptations and snares , when they are either baits to draw us into sin , or are themselves the fruits and wages of sin . when they are baits unto sin ; if thy brother ( saith the lord ) the son of thy mother , or the son of thy daughter , or the wife of thy bosome , or thy friend which is as thine own soul , entice thee secretly , saying , let us go and serve other gods , which thou hast not known , thou , nor thy fathers , &c. thou shalt not consent unto him , nor hearken unto him , neither shall thine eye pity him , neither shalt thou spare , neither shalt thou conceal him : but thou shalt surely kill him , thine hand shall be first against him to put him to death , &c. deut. 13. 6 , 9. though an idol be made of silver and gold , yet being an idol , it must be thrown away with detestation like a menstruous cloth , isai. 30. 22. if simon magus offered money for the gifts of the spirit , the apostle doth abhorr so abominable a negotiation , acts 8. 20. even the brasen serpent when it becomes a snare by the abuse of men , is no longer preserved as a monument of mercy , but broken in pieces as nehushtan , a piece of brass , 2 kings 16. 4. when they are themselves the fruits and wages of sin : so zaeheus denies himself in all his unjust gaine , which he had gotten by sycophancy and defraudation , and when christ offers to come into his house , will not suffer mammon to shut the door against him , luke 19. 8. restitution , as it is a most necessary , so it is one of the hardest parts of self-denial , when a covetous heart must be forced to vomit up all its sweet morsels again . unjust gaine is like a barbed arrow , it kills if it stay within the body , and it teares , and pulls the flesh away with it if it be drawn out ; as the fox in the fable , which having crept in at a narrow hole to feede on a prey , and being filled was grown too big to make an escape at the same passage , was constrained for saving his life to empty and starve himself again , that he might go out by the same way as he came in . ii. as oblation and sacrifices , whensoever christ calls us to dedicate them unto him : when abraham was called from his country into a land of so journing , which he knew not : when daniel was called from a king's court to a den of lions : when moses from the honours of egypt to the afflictions of god's people : when the disciples from their nets and their ships to follow christ , and wait upon a persecuted ministry : when paul from an active to a passive persecution , immediatly they consulted not with flesh and blood , but willingly left their own comforts to obey gods commands . in conversion , the uses , the property of all we have is altered ; all our vessels , all our merchandize must be superscribed with a new title , holiness to the lord , isa. 23. 18. zech. 14. 20 , 21. then mens chief care will be to honour the lord with their substance , prov. 3. 9. to bring their sons , their silver , their gold to the name of the lord , the holy one of israel , isa. 60. 9. all we are , or have , we have it on this condition , to use it , to leave it , to lay it out , to lay it down , unto the honour of our master , from whose bounty we received it . iii. comparatively , and in some respect so we are to deny our renewed self , our very vertues and graces . in the nature and notion of duties , so we are bound to seek , to pray for , to practice , to improve , to treasure up , and exceedingly to value them : but in relation unto righteousness , in the notion of a covenant of life and salvation , and in comparison of christ , so we must esteem all things losse for the excellency of the knowledg of christ iesus our lord , phil. 3. 8 , 9 , 10. it is a dangerous thing to hang the weight of a soul upon any thing which hath any mixture of weakness , imperfection , or corruption in it , as the purest and best of all our duties have . vae etiam laudabili vitae hominum , si remotâ misericordiâ discutias eam . it is a dangerous thing to teach , that faith , or any other evangelical vertue , as it is a work done by us , doth justifie , or succeed in the place of legall obedience unto the purpose of life . there is nothing to be called our righteousnesse , but iehova tzidkenu , ier. 23. 6. faith justifies as the window may be said to enlighten , because it alone is apt ( which no other part of the structure is ) to convey and transmit that light which ariseth out of , and belongeth unto another body , and not unto it ; therefore it doth not justifie habitually , as a thing fixed in us ; but instrumentally , as that which receives and lets in the righteousness of christ , shining through it upon us ; as the cup feeds by the wine which it conveys ; as the looking-glass maketh the wall to glister , by reflecting the beam of the sun from it self upon it . the sum of all in one word , is this : we all profess our selves to be disciples of christ , and candidates of glory and immortality by him , and we have all promised to follow him whithersoever he leads us . now whosoever will be in truth , what he is in promise and profession , must learn this fundamentall duty , to deny himself , willingly and obediently to forsake all sin , to subdue all general concupiscence , with his own proper and personal corruptions , absolutely , without any limitation or exception . to cast away and forsake , alwayes , in preparation of heart ; and actually , whensoever christ calls thereunto , whatsoever is neer or dear unto him , whensoever it becomes either a snare to conscience , as a baite unto , or fruit of sin : or a sacrifice unto god , as matter of duty : to undervalue and disesteem the best of all his graces in respect of the righteousness of christ , and in order to justification in the sight of god : looking on every thing , being , well-being , outward enjoyments , inward abilities , vertues , graces , as matters of no rate or estimation , when christ and the conscience of duty standeth in competition with them . i have done with the doctrinal part of this point , and am sorry to have so long detained a learned auditory with things so fully known unto them before . i now proceed to application . it is said when christ preached this doctrine , that he called the people unto him with his disciples , mar. 8. 34. my exhortation proportionably unto you and my self shall be double . one as we are the people of christ , the other as we are his disciples , and ministers . as the people of christ , let us be exhorted , i. to take heed of that sin which is formally opposite unto self-denial , as a sin most pernicious and obstructive to salvation , which is the sin of self-love , or self-estimation ; a most comprehensive and seminal lust , which lies at the root of every other sin : for , unto the formality of every sin belongeth an inordinate conversion of a creature unto it self , and therefore it is set by the apostle as commander in chief in the head of a whole regiment of sins , 2 tim. 3. 1 , 5. it branches it self into two great sins , self-seeking , as an end , and self-depending , as a means unto that end , ( for , he that worketh for himself , will work from himself too . ) self-seeking , when men neither regard the will and call of god , nor the need and good of man , but are wholly taken up in serving their own wills and desires , seeking their own things , and not the things of iesus christ , phil. 2. 21. like the prophet's empty vine , bringing fruit onely to themselves , hos. 10. 1. obeying their own wills against god's , ier. 18. 12. 44. 17. giving ear to the temptation of their own lusts , iames 1. 14. making their own eyes judges of right and wrong , iudg , 17. 6. whence arise proud reasonings and contendings against the truth ; falseness of heart in god's covenant ; falling off from his service ; leaning upon our own wisdom ; with many distempered and froward passions which usually attend upon a will wedded unto it self . now this kind of self-love our saviour here telleth us is indeed the greatest self-hatred that can be . whosoever will save his life shall lose it , and whosoever will lose his life for my sake , shall find it , v. 25. our love and our life should still go together ; for , all things are loved in order to life . that onely may be the terminus of our love , which is the fountain of our life . if any man have his life from himself , that man's love may rest in himself . now the apostle will tell us that christ is our life , col. 3. 4. gal. 2. 20. ( for , the life we have without him , is but gradus ad mortem ) and therefore he must be our love too ( as ignatius called him . ) his end , his will , his wisdome must be ours . as all rivers run into the sea , and do not stay within themselves , and so are kept from being harmfull . if the sun should keep its light , the clouds their rain , the earth its sap unto themselves , what use were there of them , or benefit by them ? god hath made all things in such a sweet subordination , that each one serving that which is above it self , inanimate animate , and both man , and man god ; all the services of all the creatures should finally meet and run into god , who alone is worthy of all service and obedience . self-depending is , when we put confidence ( for spirituall ends , which respect righteousnesse and salvation ) in our graces , expecting pardon of sin , favour with god , and finall happinesse from our own duties ; as the jews did , rom. 10. 3. and when for other civill and publick ends wee put confidence in men , counsels , horses , treasures , in an arm of flesh , rising and sinking , confiding and drooping or desponding , according as second causes doe ebb or flow : a sin which in these times wee are too much guilty of , and whereby god being so greatly provoked , might justly leave us to our selves , that when wee finde our selves fatherlesse , we might be driven more closely to finde mercy in him . it is a sin very injurious to the love , power , wisdome , mercy , truth of god , upon which attributes of his our confidence should cast anchor ; for all these are immutable , alwayes the same , ever equally neer unto us , tender of us , ready to engage themselves for us : and therefore there should not be such changes , such risings and fallings in our dependance upon him . but wee weak men are like a ship at anchor ; though the anchor be fastned unto a sure rock , which moveth not , yet the ship notwithstanding is subject still to tossings and unquietnesse , when windes and wayes beat upon it : so , though our anchor and confidence have a sure and stedfast ground to keep it unmovable ; yet according to the different aspect of second causes , our hearts are too apt to waver and change ; one while to say with david , i shall never be moved ; and presently , upon the turne of things , to be faint and troubled againe . therefore wee should pray and labour for a more stable and composed frame of heart : say not one while , the enemy is strong , now we shall be devoured : say not another time , the enemy is weak , now we shall prevail , and have an end of trouble . but let us learn to sanctifie the lord god of hosts himself in our hearts , let him be our fear , and let him be our hope : when he humbleth us , let us fear , and yet still trust in him , because if we repent and return , hee will lift us up ; ( for , it is all one with him to help , whether with many , or them that have no power . ) and when hee exalteth us , let us rejoyce , and yet still tremble ; because if we be proud , and provoke him , hee lifteth us up in anger , that hee may make our ruine and fall the greater , as the psalmist speaks , thou hast lifted me up , and cast me down . let us be the more earnestly exhorted unto the practise of this duty , by how much the more necessary it is , and foundamental unto salvation : for which purpose let us learn and put in use these few brief , but excellent rules . 1. to exalt the word and counsel of god in our judgements . in matters of faith , worship , and obedience , let us fetch our light from him , and not lean on our own wisdom , nor be wise in our own eyes , prov. 23. 4. isai. 5. 21. nor suffer natural and carnal reasonings to elude and shift off any divine truth , whereby lust should be restrained , and conscience guided . 2. to exalt the authority of god in our wills , to say as paul did , lord , what wilt thou have me to do ? this is the great point upon which all duty hangs . the principal point in difference between god and sinners is , whose will shall stand , his or theirs . cesset voluntas propria , non erit infernus , said bernard truly : conquer will , and you conquer hell . 3. to exalt the honour of god in all our aimes . let us be willing that it go well or ill with our selves , according as the one or the other doth most make for god's glory , and for the advancing of his name ; to say as david , if i shall find favour in the eyes of the lord , he will bring me again , and shew me his habitation : but if he thus say , i have no delight in thee , behold here am i , let him do to me as seemeth good unto him , 2 sam. 15. 25 , 26. to say with iob , cap. 1. 21. as well when he taketh away when he giveth , blessed be his name . to say with paul , let christ be magnified in my body ; whether it be by life or by death , phil. 1. 20. it is fitter that he should have his honour , then that we should have our ease . it may be our prayer , that he would glorifie himself in our deliverance ; but it must be our choice , rather not to be delivered , then that he should not be glorified . if thou wilt ( lord ) be glorified by our deliverance , we shall admire and magnifie thy mercy ; but if thou wilt be glorified by our destruction , we must needs adore thy dominion over us , and acknowledg thy righteous judgment in proceeding against us . lastly , to set up the love of christ and his church uppermost in our hearts : this love will constrain us , and make us willing to be offered up in the publick service : to say with ionah , cast me into the sea , so the tempest may be stilled : to say with esther , i if perish , i perish : to say with paul , i will very gladly spend & be spent , though the more abundantly i love , the less i be loved : and , we are glad when we are weak , and you are strong . this publick love will cry down all private interest , and make us say to our selves as elisha to gehazi , is this a time to receive money , and to receive garments , and olive-yards , and vine-yards , and sheep , and oxen , and men-servants , and maid-servants ? 2 kin. 5. 16. and as ieremy to baruch , the lord is breaking down , and plucking up ; and seekest thou great things for thy self ? seek them not , ier. 45. 4 , 5. certainly , that man cannot without great repentance and restitution expect mercy from christ , who , so he may promote his own private and sordid ends , quocunque modo , and make a prey and merchandize of the calamity of his brethren , and the times ; cares not how he defraud , spoile , devoure , suck from the publick into his own cisterne , regards not which way the church or the state fall , back or edge , sinke or swim , so he may sleep in a whole skin , and secure his own stake , and fish in troubled waters , and with the unjust steward , write down fifty for an hundred ; and like a fly , suck fatnesse and nourishment unto himself out of the wounds and sores , out of the blood and tears , out of the ruines and calamities of other men . surely , if ever god's hands were clapped at any dishonest gain ; if ever the flying roll did seize upon the houses of perjurious robbers , to consume the timber and the stones thereof : if ever the curse of gehazi did attend upon ill-gotten treasures ; if ever salt and brimstome were spread upon lands purchased with iniquity : if ever fire did devour the habitations of injustice : if ever a wo did hunt those who increase that which is not their own , and build with blood : if ever the stone did cry out of the wall , and the beam out of the timber answer it : if ever the furrows of the field did complain , and call for thistles in stead of wheat , and cockle in stead of barly : such men as these must expect that the wrath of god will mingle gall and bitternesse with such wages of iniquity , they are sure never to enjoy them in their lives with comfort , nor to leave them at their deaths in peace , nor to transmit them to their posterity without a canker and curse . the robbery of the wicked shall destroy them . pro. 21. 7. now then for the quickning of us to this necessary duty , there are two notable encouragements in the text . 1. it enableth us to take up our cross , meekly , willingly , obediently to accept , and bear whatsoever affliction god shall lay upon us . the less we value our selves , the better able shall we be to digest any troubles that befall us . we are not moved at the breaking of an earthen or wodden vessel ▪ but if a diamond or rich jewel be defaced , it doth greatly affect us the more vile we are in our own eyes , the more unmoved we shall be when any bruize or breach is made upon us . who am i , that i should fret against god , or cavill at the ways of his providence ? that i should think my self wise enough to teach , or great enough to swell against the will of my master ? why should the servant esteem his back too delicate to bear the burden , or his hands too tender to do the work which his master was pleased to bear , and to do before him ? did christ bear a crosse to save me ? and shall not i do the same to serve him ? did he bear his , the heaviest that ever lay on the shoulders of a man ? and shall not i bear mine , which he by his hath made so light and easie ? surely , if we could have spiritual apprehensions of things as they are in the eyes of god , angels , and good men , shame would be esteemed a matter of honor and glorying , when it is for christ . the apostles went away from the presence of the counsel rejoycing , act. 5. 41. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that they were honored with dishonor , or had the dignity conferred upon them to suffer shame for the name of christ . 2. it enableth us to follow christ in all duties of obedience . when i can say , not my will , i shall quickly say , thy will be done ; i shall follow him as a lord . no so necessary a qualification to service , as self-denial : christ himself , though by the dignity of his person he were free , yet being in the form of a servant , did not seek , nor do his own will , but the will of him that sent him . joh. 5. 30. & 6. 38. i shall follow him as an example : for what he cōmands us to do , to the doing thereof he encourageth us by his own example , ioh. 13. 15. legal obedience is in hearing and doing ; but evangelical obedience for the most part is in hearing and imitating , 1 pet. 2. 21. for this end we were predestinated , unto this we were called , that we might be conformed unto him , hear him in all things whatsoever he shall say , act. 3. 22. and follow him wheresoever he shall go , rev. 14. 4. to give up our selves in all things unto his wisdom to counsel , and unto his will to command us , and in no service of his to confer with flesh or blood . this is the highest & noblest disposition of a child of god , and that wherein he most resembleth christ , to exclude and prescinde all self-respects in every thing wherein his master is to be served and glorified . self-seeking ever proceeds from lowness of mind . the more truly & spiritually noble any man is , the more publick-spirited for god's honour , and the good of church and state . look among the creatures , and you will ever finde , that those who live onely to and for themselves , are either base or wild , mean , or tyrannicall . worms , caterpillars , weezles , mice , rats , live and eat only for themselves ; this is their basenesse . lions , wolves , leopards , tigers , prey and ravine onely for themselves ; they plow not your land , carry not your burdens , submit not to your commands ; this is their wildnesse . but the noblest creatures , as sun , moon , stars , have spheres of activity , wherein they work for the publick good , and the more large their sphere , the more noble their nature . god hath planted a kind of natural self-denial in all creatures . light things will move downward , and heavie things will move upward , to preserve the compages of nature from a rupture . and he hath planted a kind of morall self-deniall in very heathen men , whereby they preferre the publick safety and interest above themselves . as pompey answered the man who would have disswaded him from going upon a publick , but dangerous expedition , necesse est ut eam , non ut vivam . but we are never enough out of our selves , till christ have taken the spoils of us , and divided all that is in us unto himself and his church ; and enabled us , when satan calls upon wit , to be wanton or scurrilous : upon reason , to be proud and hereticall : upon will , to be stubborn and froward : upon passion , to be disorderly and violent : upon power , to be insolent and injurious : upon wisdome , to be cunning and crooked : upon learning , to be flatulent and aëry : upon wealth , to be luxurious : upon greatnesse of minde , to be ambitious , or the like : to answer , i am neither yours , nor mine owne ; i am bought with a price , and his i am who so dearly bought me . he denyed himself to purchase me , i will deny my self to serve him : i will not be so unwise as to lose my soule by being unthankful for the saving of it ; or to forfeit christ by serving his enemy , and so ruine my self . i have done with the exhortation which respects us as the people of christ : and come in the last place to the other which concerns us as his disciples and ministers . it consisteth of two branches . 1. that we would pray for , 2. that we would practice this excellent duty . for motives unto both which let us seriously consider , 1. that nothing in the world is more dangerous to the publick welfare of states or churches , then private self-seeking . one false tooth or notch in a wheele will spoile the motion of an exquisite instrument . one string in a lute which hath a private tune of its own , dissonant and unharmonious to all the rest , will corrupt the whole musick : one self-seeker who would be baited with a wedge of gold , and a babylonish garment , had almost brought mischief upon the camp of israel . private interest will ever obstruct publick duties : what shall i do for the hundred talents ? will be a strong objection against a necessary resolution . it was private interest made pharaoh oppresse israel , that they might not grow too strong and potent a people , exo. 1. 10. it was private interest made ieroboam set up the calves at dan and bethel , least unity of worship should reduce the ten tribes to the house of david again ▪ 1 kin. 12. 26 , 27 , 28. it was private interest made the iews crucifie the lord of glory , if we let this man alone , the romans will come and destroy our place and nation , ioh. 11. 48. ( for indeed there was a publick fame and expectation of a great prince to arise out of iudea , who was to rule over all the world , which the romans blindly believe was made good , when vespasian , who had been the praefectus of that province , came to the empire . ) it was private interest made demetrius and the crafts-men cry up diana , and cry down the gospel , act. 19. 24 27. as little ditches joyned to the sides of a great river , will draw it away from its own channell ; or as a wen , or some other unnatural excrescency will suck away unto it self nourishment from the whole body . 2. on the other hand , that self-denial is an admirable preparation unto great services : the more low and useless we are in our own eyes , the fitter we are to be imploied by god , who powreth the oyl of his grace in vasa cōtrita , into brokē vessels . when god offred mos. to destroy israel , & make of him a great nation , he hath no heart to such preferment , his magistrate-affectiō to the people of god swallow'd up his family-affection , & all regard to all domestical interests , ex. 32. 10. 11. so ioshua his successor divided the land of canaan amongst the tribes , & had no portion allotted for himself till the publick was served , and that by the care of the people , ios. 19. 48. when the people of god were afflicted in nehemiah's time , he was so far from adding therunto by any act of oppression or violence , that he remitted much of his own right , and refused to eat the bread of the governor , neh. 5. 14. solomon prays not for riches , revenge , or any matter of private advantage , but for a publick grace , the spirit of wisdom for government , 1 kin. 3. 9. he had the heart of a governor before , & that taught him to pray for the head of a governor too . how low was david in his own eys , when god took him to feed his people ? who am i ? what is my father's house , that thou hast brought mee hitherto ? 2 sam. 7. 28. how doth moses even to a sinful modesty , under-rate himself , when he is to be imployed in a great service ? who am i , that i should goe to pharaoh ? i am not eloquent , i am of a slow speech , and a slow tongue , ex. 3. 11. & 4. 10. it is true , there was in this declining of his , somthing of self hid in his heart , to wit , the fear of enemies , which god took notice of , when he tels him , the men are dead which sought thy life , ch. 4. 19. yet i doubt not , but moses did truly conceive of his unfitness for that service , as he spake . so isaiah , a great prophet , wo is me , i am undone ; for i am a man of unclean lips , isa. 6. 5. so paul , i was a blasphemer , a persecuter , injurious ; and yet i obtained mercy , the mercy of pardon , the mercy of imployment ; mercy to be a saint , mercy to be an apostle . greatest of siners , less then the least of saints ; and yet that apostle , who laboured more abundantly then all the rest , 1 cor. 15. 10. before we use great timber in buildings , we lay it out in the wind and sun , to draw out all its own natural moisture : before we use brick , we fetch out the softness of the clay , which it hath of it self , and harden it in a furnace , that it may be fit for service : we cannot make lime and mortar of stones , so long as they retain their naturall hardnesse , till by the heat of fire they be made dissolvable , and so fit to temper : so the lord humbleth and draweth out selfe-thoughts , self-sap , self-indispositions , any thing which might cause shrinking or warping , before he intrusts his servants with great imployments . high buildings have deep foundations , tall cedars deep roots , quantum vertice , tantum radice ; richest treasure is drawne out of the lowest mines : god layes the foundation of great works in despised and selfe-despising instruments , in a day of small things , as it were , in a graine of mustard-seed , that he may have the greater honour . what a high dignity was it to the virgin mary , to bee the mother of god ? she will tell us what foundation god laid in her for this dignity : he had respect to the low estate of his handmaid , luke 1. 48. what graces doth christ honour to be the keyes of eternall life but self-denying graces ? faith and repentance . by the one wherof we are taught to go out of our selves , by the other to abhor our selves . 3. consider again , that there are no conditions of life which are not exceeding subject unto the temptation of self-seeking . some men gaine by the publick troubles ; if differences should be composed , and a happy end put to these calamities , their offices , commands , advantages , employments would expire ; they must then shrink back into their wonted lower condition again . others gaine by the crimes of men , by their sensuality , luxury , prodigality , excesse , malice , contentions ; some by one sinne , others by another . if there should be a too strict reformation , and animadversion over the exorbitancies of men , there would much lesse water drive their mill ; and as iohn baptist , so in this respect , might they say of christ , if he increase , we must decrease . we in our profession have our temptations too : if so much duty be required , so much preaching ▪ humiliation , thanksgiving , admonition , superintendency ; so frequent returnes and vicissitudes of service do attend our office , wee must then shake hands for ever with all our outward ease and quiet , and resolve never more to have the power and possession of our selves . we might instance endlessely in things of this nature , from the throne to the plow . now then it much behooveth us who are the lord's remembrancers , to pray earnestly unto him for a large spirit of self-denial upon all in publick service , both others and our selves , that god would preserve us all from this dangerous temptation , that he would take out of us all our own sap and lusts , whatever would make us warp , and shrink , and crack , and bee unserviceable to the state , the church , the community whereunto we belong . she who was to marry an israelite , being her self an alien , was to be shaven and pared , and taken as it were from her own former shape , before she became an israelite . the daughter of pharaoh is no fit wife for solomon , till she forget her own people and her father's house , psalm 45. 10. rahab , babylon , tyre , ethiopia , philistia , must renounce their naturall and gentilitian honours , and derive their genealogy from zion , before they can be usefull unto the service and glory of god : all my springs ( saith he , speaking of sion ) are in thee , psalm 87. a man who works all for , and out of himself , is like a standing lake , which harbours toads and vermine , of very little use , of no pure use at all ; but they who deny themselves , and work for god , and from god , are like the streams of a spring ; their sweetness , and pureness running out of the springs and fountains of sion , make them fit for their master's use , and prepared unto every good work . let us therefore , i say , pray for all who are in publick imployment , that god would give them publick spirits . for the king's majesty , that god would fill his heart with this excellent grace , and with the love of the common welfare above all other respects or interests , that he may bewail his poor people , as david did , what have these sheep done , that in a difference of mine they should suffer such bitter things ? that god would mercifully preserve him from joyning with the enemies of pure religion ( to the endangering thereof ) for the promoting of such ends , as those enemies of god , even according to the principles and practices of their religion , are much more likely in the conclusion to betray and destroy , then promote or preserve . for the parliament , that god would double upon them the spirit of selfe-deniall ; that as they have denied themselves , their ease , pleasures , estates , and have indefatigably wrastled with mountainous difficulties to vindicate publick liberty and reformation : so god would keep it alwayes in the imaginations and resolutions of their hearts , to seek the wealth of the people ; and as mordecai did , to speak peace unto them , and to their seed , ester 10. 3. that god would cause them still to speak comfortably unto the levites , who teach the good knowledge of the lord ; and to command them to carry forth all filthinesse out of the holy place , as good hezekiah did , 2 chron. 29. 5. & 30. 22. that no jealousies may ever break asunder , but that piety and wisdom may most sweetly knit together the civill and the ecclesiasticall dispensations in things pertaining to god and his house . for the armies : that god would pour out upon them the noble spirit of selfe-deniall , and carry them by his power and blessing with unwearied resolutions to the services they are intrusted withall . that nothing but the alone desires of anhappy and well-grounded peace may put spirits and vigor into the sword of war . for our selves , that we may in all matters of duty and service deny our selves . it is a singular mercy of christ unto us , so to order the businesse of his church , as that the reverence of the persons and function of his ministers should be as it were complicated and linked up together with his own honour , according as he hath said , he that heareth you , heareth me ; and he that despiseth you , despiseth me ; whosoever entertaine honourable thoughts of christ by our ministry , cannot but therewithall reverence us , and esteem the feet of those beautifull , who discover such glad tydings unto them . and it is but a counterfeit and hypocriticall pretence of zeal for piety , which is accompanied with any low thoughts , or contemptuous undervaluing of the ministers of the gospel . the galathians received paul as an angel of god , yea , as christ himself , and would have plucked out their own eyes to have given them unto him : but though christ hath joyned these things together , yet it is our duty in all our aimes and desires to abstract and prescinde our master's interest from our own reward ; to seek christ's honor alone , and to leave unto him the care of ours . i dare not think or suspect that in any of our humble advices and petitions to the honourable houses of parliament , we have at all pursued any private interest of our own , but only that service which wee are perswaded christ hath entrusted his ministers withall , which i am fully assured hath been the only scope we have aimed at : yet because some are jealous with a jealousie of suspition , that it is so ; let us our selves also be jealous with a jealousie of fear and caution , that it may not be so : and let us pray for humble and selfe-denying hearts , that god would enable us to passe through evill report , and through good report ; and would furnish us with such spirituall meeknesse and wisdome , as that we may be able to make it manifest to the consciences of all , even of enemies themselves , that as we preach not our selves but christ iesus the lord , so we seek not our selves or our own things , but the things of iesus christ ; nor affect dominion over the people of god , but would only be helpers of their joy , and furtherers of their salvation , and servants unto them for iesus sake . i have done with the first part of my exhortation , to stir us up in behalf of our selves and others , to pray unto god to bestow this excellent grace upon all who are entrusted in publick services , unto which ( had i sooner thought of it ) i would have subjoyned a-like exhortation unto every one of us in our ministry , to presse and urge the practice of this duty upon our people , especially when we preach before those who are called unto publick trusts , and in whose hands the managing of great and common affaires is deposited . for , certainly , self-seekers can never serve the publick with fidelity . i now proceed unto my last part of my application , viz. an exhortation unto us our selves to practice this heavenly duty , wherin i can but offer a sceleton , and some naked lineaments of what might have been more fully enlarged . i shall branch this exhortation likewise into two parts : one concerning our generall ministry , the other concerning our particular relation unto the service of this assembly . for the former ; ( i shall need say nothing of the third way of self-deniall ; there being none , i presume , either here or in our ministry , who so value their own graces as to seek righteousnesse from them , or to hang salvation upon them . ) of the two former , let me crave leave to offer a word or two . first , that we would study to deny our selves in those more peculiar and speciall failings which we are subject unto as ministers of the gospell : many particulars might be singled out , i shall name but two at this time , namely affection of new lights in doctrine , and of new senses and expositions of scripture . for the former , there are in this age of liberty ( for , usually such men do captare tempora impacata & inquieta , as petrus aerodius a learned civilian telleth us ) very many itching and wanton wits , men of an athenian temper , who spend all their time in nothing else but to hear and to tell some new theology , who flie after too high notions , and abstruse , metaphysicall , unheard-of fancies ; not contenting themselves with the wholsome form of sound words , and the general harmony of orthodox doctrine ; who direct all the studies and navigations of their minds unto theologia incognita , to practice new experiments , and to make new discoveries . for mine own part , i never liked projectors in any kind , they usually delude others , and undo themselves : but above all , a projector in learning is one of the most unhappy : and of all learning , none more dangerous then a projector in theology ; the likeliest piece of timber of any other , out of which to shape first a sceptick , and after that an heretick , and at last an atheist ; such were the ancient hereticks of old , valentinus , basilides , montanus , marcus , and therest , who as eusebius telleth us , were wont to amuse the people with strange words , and unintelligible expressions , the better to draw them first into admiration , and by that into belief ; and such were in our later age of the church , faustus socinus , and conradus vorstius , and divers others , whose corrupt and bold doctrines , have spread like a gangrene , and miserably infested the churches of christ in other countreys . and many such are likely enough to arise and multiply in these kingdoms ( heretofore famous for unity in doctrine ) if the fancies of new light , and liberty of conscience ( falsely so called ) should go on and prevail : one sad example whereof wee have already in the prodigious and most execrable blasphemies of a socinian heretick , to say nothing of any other distempers . i do not doubt , but when the prophecies of scripture , touching the affaires of the church which are yet future ( of which i beleeve there are many ) shall be fulfilled , there will by that meanes bee much more light in understanding such predictions , then it is possible yet to have of them while they are unfulfilled ; ( for , the accomplishment of prophecies are the best and surest expositions of them . ) but in things doctrinall , and evangelicall , in matters of faith , duty , and godlinesse ( which , i am sure , ought to be the heads of our preaching ) to cry up new lights , and to amuze the people with metaphysicall fancies , and chimicall extractions , as if they were deep and heavenly mysteries , and in the meane time to neglect the preaching of duty , and the savory and saving principles of repentance and new obedience , is the next way to introduce scepticism into the church , and a farre readier means to make men question the truth of all that they learned before , then ever to attain any certain knowledge of the things which are newly taught them . in this therefore let ministeriall prudence and zeale for the souls of our hearers , and for the peace of the church , teach us to deny all pride and wantonnesse of wit , which would offer to tempt and transport us into by wayes , and make us busie our selves in finding out a north-west passage ( if i may so speak ) unto heaven ; but let us content our selves with the words of truth and sobernesse , with the wholesome forme of sound words , that we may be wormen who need not be ashamed , rightly dividing the word of truth ; and making manifest the will of god to the consciences of our hearers by demonstrations of the spirit and of power , that they being convinced , and the secrets of their hearts discovered , may fall downe and worship god , and acknowledge that god is in us of a truth . 2. let us learne to deny our selves in the affectation of new senses and meanings of scripture , in indulging a liberty to our own wits and fancies , to pick exceptions at the pious and solid expositions of other learned men . wee know how affectation of allegories and forced allusions in origen and some other ancients , and affectation of cabalismes in many rabbinicall doctors , hath pitifully wrested and abused the holy text ; which is no small sinne in the apostle peter's judgement , 2 pet. 3. 16. dic ubi cubas in meridie , you know what a wilde and proud sense the donatists put upon that place to maintaine their african schisme . but as iuvenal said of children , naxima debetur pueris reverencia , i may say in another sense of the holy scriptures , that wee owe much reverence and veneration unto them , and we may not without much modesty , and gravity , and godly fear , set our selves to the expounding of them . i do not deny ( it were injurious to the gifts and graces of gods spirit , bestowed differently upon them , so to doe ) but that we may deliver our own private conceptions upon any part of scripture , though unobserved by others before us , ( that may be revealed to another which sitteth by , which a former had not discovered ; ) but i dislike the affectation of finding something new and strange in every thing we read , though plaine , easie , and by others literally and clearly expounded ; a coming with prejudice unto the labours of our brethren , and a willingnesse to find faults and defects in what they have done before us . whensoever therefore we judge it needfull to interpose any opinion or sense of our owne , let us , first , do it with humility and submission , with reservation of honour and reverence unto others from whom we differ ; not a magisterially or tribunitially , with an {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , as if we spake rather oracles then opinions . secondly , let us in this case take heed of departing vel latum vnguem from the b analogy of faith , and that knowledge which is according unto godlinesse , into diverticles of fancy , or criticall curiosity ; but let us resolve ever to judge those expositions best and soundest , which are most orthodox , practicall , heavenly , and most tending unto the furtherance of duty and godlinesse . secondly , for the second branch of self-deniall , let us learn in the service of christ's church to deny our naturall self , to spend and be spent , and like burning lights be contented to wear out , and be consumed in our master's service . there are many things will call upon us for the performance of this duty . 1. the prejudices and jealousies which men are apt to conceive against us . some look upon us as if we did drive a designe , and affect a domination , and fought great things for our selves . very many likewise have an evil eye upon the outward condition and prosperity of the ministers ; they are apt to object unto us , and very ready to lay plots , and subscribe petitions against us in the matter of our maintenance . meaner rayment , courser diet , narrower harbour , every way magis curta supellex judged good enough , and much fitter for us . in these and the like cases it becomes us , and it is our duty to maintaine and vindicate iura ministerii and decentiam statûs ; wee cannot without unworthy cowardize betray the rights which belong unto our places . the apostle paul doth magnifie his office , and so in our degree and proportion must we ; and he will plead for double honour in behalfe of those who labour in the word and doctrine , and so may we . only because these are things which concerne our own order , and so we may by prejudice be mis-judged in the discharge of such duties as these , as if we did seek and serve our selves ; let us do it with such tendernesse , as that we may stop the mouths of those who watch for occasion against us ; and by our humility , meekness , innocency , wisdome , contempt of the world , and all the pleasures and vanities thereof , using it as if wee used it not , without vanity , without levity , without excesse , by our bounty and charity , and ministring to the necessities of the saints , and making all our substance appear to have written on it , holinesse to the lord , we may put to silence the ignorance of foolish , and the calumnies of envious men . 2. the weaknesses of divers men , who are but babes in knowledge , men of low and narrow capacities , will likewise call upon us to deny our selves in our parts and learning ; though we could set forth a feast of strong meats , of wine , of fatted things ; yet we must descend and provide milk , and cibum praemansum for such as these ; and with the apostle , be all things to all men , that by all meanes we may save some . in some seas and winds , the maine saile may be hoised up ; in others , the lesse you spread the swifter you move . paul had strong arguments when he disputed with the philosophers at athens ; and easie , low exhortations when he instructed the servants and children at ephesus . 3. the pride , frowardnesse , and humours of men will many times minde us of this duty . usually men will expect to be pleased and flattered , when indeed they ought to be reproved by us . our relations unto them , our dependencies upon them , will tempt us to forbare unwelcome truths , lest we forfeit our reputation with them , our supplies from them . in this case wee must resolve to deny our relations , our dependencies , to preferre the truth of god , and the conscience of duty before the favours of men , though the more we love , the lesse we be loved . cowardize in a minister is baser then in a souldier , by how much our warfare is more honourable . a faithfull reproofe will get more love and honour at the last , then a sinfull and fawning dissimulation . though paul reproved the dissimulation of peter , yet peter praiseth the wisdome of paul . pessimum inimicorum genus , laudantes . a man can have no worse enemy in the world then a flattering and fawning minister , that dares not deale plainely with his conscience . we are in much more danger to wrong the souls of men by our oyle , then by our salt ; by our praises , then by our reproofs . lastly , the sad condition of the church of god in these times of distraction and distress , doth mainly call upon us for this duty of self-deniall , that wee would set our selves more to seek the welfare of the whole , and the closing up of the sad breaches that are amongst us , then how to advance our owne ends , or to advantage our selves . and in this case there are two things wee should learn to deny . 1. our owne interests in comparison of the common safety . let it never enter into the desires of any of us to wish , or be contented that the troubles continue , that the breaches and differences be kept still open till parties be balanced , till wee can by time work out more probable meanes to advance our owne interests . oh that such a thing as sides and parties should bee ever thought on amongst brethren , when churches and kingdomes are in a flame ! you remember the story in plutarch , of themistocles and aristides , two great commanders , who though there were private differences between themselves , yet being at any time joyned in commission upon publick service , either military or civil , for the good of their countrey , they were wont to leave their enmities at the gates of the city , and go on with amity and accord upon the common affairs . it is an excellent example , and worthy the imitation of christians . 2. our private judgements and opinions , so farr forth as not to widen the wounds and encrease the divisions of a bleeding church , by an unseasonable venting and contending for them , they being not in themselves matters of faith and morall duty , but matters meerly problematicall , and of private perswasion , wherein godly men may be differently-minded , without breach of love , or hazard of salvation . i have long had this opinion , that a divided ministry in this kingdom , of conformists and non-conformists was fomented by an episcopall interest ; that some being zealous on the one side , and others on the other , they might never want matter for their power , having objects both for their frownes and for their favours to worke upon . whence peradventure it was , that when former ceremonies grew more generally to be digested , the practice of others , and more offensive , began to be introduced , to discriminate ministers still , and by that meanes to be the fomes of episcopall power . as men put vipers and flesh into vessels of wine , that by feeding on them it may be preserved from weakning it self . but what , or whence should the cause now be , that wee must still have a divided ministry ? that they who were formerly united in suffering , should like petrus alexandrinus , and meletius , ( as we find the story in epiphanius ) divide a sunder upon lesser differences , and make secessions one from another ? whose interest is hereby promoted ? who are they that are most pleased by these divisions ? are any more likely to make advantage by the divisions of brethren , then they who are enemies unto them both ? for the lord's sake , let us lay it to heart , and the more we see the common enemy gratified by it , and glorying in it , the more let us be grieved for it , and ashamed of it , and on all hands endeavour to take off the edge of prejudice and bitternesse . when sheep push and run heads against one another , it is a foretoken of ill weather . it were worth not onely our fasting and praying , but our studying , our sweating , our bleedng , our dying , to recover peace to the church , and unity amongst brethren againe . why should not the world say of us now , as they were wont to say of christians heretofore , vide ut se diligunt ? surely , biting , devouring , censuring , counter-working , spending the edge of prejudice , policies , and passion against one another , well it may be through humane weaknesse amongst good men , but i am sure it is the thorn and prickle , it is not the rose or flower which growes upon that tree . i shall add but one word more unto this point , and so conclude it ; and it is this , that no man ought to prejudice a publike and generall right by any private apprehensions of his owne , though they may seem to have a pretence of humility and selfe-deniall in them . no single person by any disclaimer of his , may undertake to extinguish a common property . in copartnercy or fellowship , the rule of the civill law grounded upon cleare reason is this , non id quod privatim interest unius ex sociis servari solet , sed quod societati expedit . no persons private interest , but the common advantage of the society is to be attended . and againe , in re communi nemo jure quicquam facit altero invito . therefore the apostle , when upon great and weighty reasons he declined in his owne particular to receive maintenance from the churches of achata , he yet withall writes a whole chapter to vindicate and assert the just claime of the ministers of the gospel unto maintenance , lest hee should by a private act of self-deniall ( necessary hic & nunc for him himselfe to exercise ) prejudice the common and perpetuall interest of all the ministers of the gospel . surely , if i had a singular opinion in matters not of faith or necessicessity to salvation , different from the opinion of all others , and had confidence enough to value it , and wit enough to plead for it , and wisedome enough to manage it unto plausible correspondencies , and forehead enough to undervalue the judgement of all other godly men concerning it : i hope either modesty or piety would constraine me to learn of the apostle to have such a perswasion to my self , and not by an unseasonable obtruding of it , to offend my brethren , and to trouble the church of god . i have but three short words more of exhortation unto us , with respect to our service in this reverend assembly , and then i shal conclude ; and they are , that with respect hereunto we would learn to deny our selves , first , in our own private affaires , times , occasions ; that we would not suffer these any way to retard , or obstruct the publick service . the eyes of friends are upon us , expecting our haste : the eyes of enemies upbraiding and deriding our slownesse : the eyes of other churches abroad , looking on us as healers , and repairers of breaches in these times of trouble and division , and longing to see the fruits of our labours . let these considerations move us not to be weary or faint in our minds , but to do our uttermost to discover truth , and to recover peace unto these torn and afflicted churches , secondly , in our speeches and debates : some men have excellent abilities of copious and fluent speaking , a felicity which i so much the more honour and admire whereever i finde it , by how much the greater mine own inability is of sudden digesting or uttering mine own conceptions . yet considering the necessity of hastning the work which wee have before us , i humbly conceive it were fitter to speak a aristotle , then cicero ; concise arguments , then copious orations : in 〈◊〉 non est canctandi locus , quod non potest laudari nisi per actum . lastly , in matters of difference , if at any time such shall occurre , let us chiefly study to deny our selves . passions are seldom friends unto serious affairs , having much of mist and darknesse in them . the more heavenly the minde is , the more calme and serene , and the lesse turbid ; b inferiora fulminant . it is c homer's commendation of the eloquence of ulysses , that it was a showre of snow , which falls soft , but soakes deep ; whereas violent and hasty raine runs off the ground before it can enter into it . ionah slept , christ slept , while the ship was under a tempest . i love not allegories , yet give me leave to make this allusion from it : our propheticall , our christian temper is too much asleep when we are troubled and distempered with passion . i conclude all in the words of the apostle , look not every man on his own things , but on the things of others . let the same mind be in you which was also in christ iesus , who being in the form of god , thought it no robbery to be equal with god , and yet he humbled himself , and emptyed himself , and made himself of no reputation , and took upon him the form of a servant : and being lord of all , became obedient ; and lord of life , obedient unto death ; and lord of glory , obedient to the death of the crosse . if our lord and master did so deeply deny himself to save and redeem his church : let it not be grievous unto us to deny our selves to serve and to edifie the church . finis . notes, typically marginal, from the original text notes for div a57154e-240 * luk. 2. 13 , 14 * matt. 2. 2. a matt. 14. 11 vid. athanas. interpretat . parabol . qu. 22. et isid. pelut . lib. 1. epist. 15. b mat. 21. 19 c 2 cor. 13. 4. d mat. 27. 51 , 54. e col. 2. 15. vid. parker . de descens . l. 4. §. 76. f {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} arian . epist. lib. 3. cap. 24. g 2 sam. 11. h 2 kin. 20. i 2 cor. 12. 7. vers. 16. vers. 18. * aug. chrysost. hilarius . vid. dr. reynolds conference with hast. cap. 2. divis . 1. * camero tom . 2. pag. 50 , 60. in quarto . vid. suid. in voce {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . leg. 2. d. de iis qui notantur infamiâ ▪ illo operante cooperamur . aug. de nat. & grat . c. 31. non tantum u● arbor sit bona , scd ut faciat fructus bonos , eâdem gratiâ nacessarium est ut adjuvetur de grat. christi . lib. 1. cap. 19. velle & currere meum est , sed ipsum meum fine dei semper auxilio non erit meum . hieron. ●om . 2. epist. 197. vid. hospinian de orig. monach . l. 6. c. 30. & de festis , lib. 2. cap. 30. clavis reg. sacerd. lib. 8. cap. 7. §. 5. downham part . 4. lib. 1. cap. 4. §. 4. forte per angustam tenuis vulpecula rimam repserat in cumeram frumenti , &c. hor. cpi. li. 7. qui docet in opera confidere , is negat meritum christi sufficere . ferus in act. 15. august . nemo deo displicet , nisi qui sibi , placet . ber. de miser . hom. qui esse vult sibi ▪ non tibi , nihil esse incipit inter omnia , idem . ser. 20. in cantic. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . ignat. epist. ad rom. serm. 3. de resurrect . praecrebuerat oriente toto vetus & constans opinio esse in fatis , ut eo tempore iudaeâ profecti rerum potirentur . suct . in vespasiano , cap. 4. quod superest , iterum , cinname , tonsor eris . martial . criminibus debent hortos , praetoria , mensas , juvenal . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , lib. 4. hist. eccles. cap. 10. vide reuchlin . de arte cabalisticâ . aug. de unitat . eccles. cap. 16. nunquam verecundiores esse debemus quàm cùm de deo agitur . sen. nat. qu. lib. 7. ex aristotele . a non ita pro nostrâ sententiâ dimicemus , ut eam velimus scripturarum esse quae nostra est , &c. aug. de gen ad lit. l. 1. c. 18 b id potissimum eligamus quod cum sanâ fide concordat . ibid. c. 21. & l. 83. qu. 64. illic expositionum adulteratio , ubi doctrinae diversitas . tertul. de praescrip cap. 38. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . clem. alex. strom . l. 6. rom. 11. 13. 1 tim. 5. 17. mark . 4. 33. ioh. 16. 12. heb. 5. 11. 14. 1 cor. 9. 22. 1 king. 22. 13 , 14. ier. 1. 17 , 18. ezek. 2. 6. amos 7. 12 , 14 , 15. mark . 6. 18. acts 4. 19. 5. 29. 2 cor. 12. 15. gal. 4. 16. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . plutarch . in lib de praecept . reip. gerend . epiphan. lib. 2. haeres . 68. leg. 65. §. 5. d. pro socio . l. 28. d. communi dividendo . 1 cor. 9. a vt menelaus {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . iliad . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . tacit. b senec. lucan . c {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . iliad . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} summam aggressus ut in ulysse facundiam , magnitudinem illi junxit , cui orationem nivibus hibernis & copiâ verborum atque impetu parem tribuit . quintil. orat . instit. lib. 12. cap. 10. evgenia's teares for great brittaynes distractions, or, some slender observations reflecting on those sad times written by e.r. reynolds, edward, 1599-1676. this text is an enriched version of the tcp digital transcription a57134 of text r40628 in the english short title catalog (wing r1247). 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. 80 kb of xml-encoded text transcribed from 26 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a57134 wing r1247 estc r40628 19462040 ocm 19462040 108851 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. a57134) transcribed from: (early english books online ; image set 108851) images scanned from microfilm: (early english books, 1641-1700 ; 1677:8) evgenia's teares for great brittaynes distractions, or, some slender observations reflecting on those sad times written by e.r. reynolds, edward, 1599-1676. [4], 46 p. printed for william sheares ..., london : 1642. added illustrated t.p. error in paging: p. 30 misnumbered 6. imperfect: tightly bound. reproduction of original in the british library. eng church of england -history. church of england -apologetic works. great britain -church history -17th century. a57134 r40628 (wing r1247). civilwar no eugenia's teares for great brittaynes distractions or, some slender observations reflecting on those sad times. written by e.r. reynolds, edward 1642 14874 245 15 0 0 0 0 175 f the rate of 175 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2003-12 tcp assigned for keying and markup 2004-02 apex covantage keyed and coded from proquest page images 2004-04 jonathan blaney sampled and proofread 2004-04 jonathan blaney text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion evgenia's teares for great brittaynes distractions or , some slender observations reflecting on those sad tymes . written by e. r. — exuperat magis aegrescitque medendo . evgenia's teares for great brittaynes distractions or , some slender observations reflecting on those sad times . written by e. r. — exuperat magis aegrescitque medendo . london , printed for william sheares , at the signe of the bible in covent-garden , 1642. evgenias teares for great brittaynes distractions . man whose inward eyes are still representing him with that great idêa of uniuersall nature vewing her adorn'd in her richest roabes , sitting in the glorious throne of her majestie , and onely valewing things according to their essentiall proportion and greatnesse , shall quickly reade in her spacious visage , that nothing is so constant as variety ; next he shall see himselfe , and not himselfe alone , but that whole monarchies , and kingdomes ▪ are ( in respect of that great circle of our future happinesse ) but the smallest poynt ; and that this great globe ( which some multiply as species under one genus ) is but the true looking glasse whence a good stampe should reflect ; behold further in this worlds frame as many strange humours , as sundry sects , as many various judgements as self-will'd opinions , with as many different laws , as fantastical customes which should teach us rightly to determine of our unhappinesse , and instruct our judgments to acknowledge their imperfections , and naturall weaknesse ; which i confesse is no easie taske , since the changes of times are ever subject to affoord us so many innovations of estates , so many falls of princes , and so many alterations of publike fortunes ; all which informe us not to make too great account of our selves though never so great ; how many names victories , and conquests have we knowne buried in darke oblivion ; which makes our hopes of pepetuating our memories but ridiculous ; and the forgotten state of so many gorgious showes ( with the glory of so much passed greatnesse ) what doth it but confirme our resolution undantedly to beare the affronts , and thunder-claps of distempered times , wherein — nonne videmus quid sibi quisque velit nescire et quaerere semper ? worthy therefore ( or rather lamentable ) is the consideration , to see to what passe things ( euen in this age ) are brought , both in opinion and effect ; and would we imploy some time in sounding our selves through●y , how easily should we perceave that the contexture of the best , is built upon weake and decaying peeces , quos fama obscurd recondit , it being an especiall testimony of our frayltie , that we cannot s●ttle our contentment on any on thing , and that it is even beyond our desire and imagination to chuse what we want , and finde out our summum b●num ; but are ever uncessantly wheeling in this endlesse laborinth ; we discerne nothing aright , but by a false light , puft up with art and our own opinionatednesse , wee waver betweene divers indifferences ; each houre produceth new fantacies , every day 〈◊〉 follies ; in so much that whosoever lookes home shall hardly find himselfe twice in one and the same e●ate , ●o various is the visage of our soule , subject to perpetuall contrarieties , and the blast of accidents ; hence we prove the microcosmos of all infirmities , and ( the soule excepted ) of all creatures the worst ▪ and what is this world but an over-shadowed picture enter-shining with infinite varieties of false lightes , to exercise our conjectures ? neither is there any reason but hath another contrary to it in this case what can be pleasing ? since no good can bring us pleasure , except that against whose losse we are prepared : nam in aequo est dolor amissae re● , et timor am●ttendj : loe then unto what a rep●atnesse of h●rtfull humors are we subject , it being impossible to finde even ground to rest secure : yea the very perfection of our health being too strong and joyfull must ( as physitians observe ) in some ●ort be abated , least by ascending too high they over violently recoyle into disorder : nay farther ( though our evills are essentiall ) the very goods we possesse , are onely in imagination : we goe not , but are carried as things that floate , somtimes gliding gently and somtimes hulling violently , following the inclination of our appetities according as the winde of occasions doth transport us , and as the times shall prove either stormy or calme : so that in respect of the many intermixtures of our miserable infirmities , who can ●dicate his sincerity whilit he dwells in this house of clay : yea the very soule in her passions will rather frame a fantastical subject , then worke upon nothing ▪ so that with the eyes of contempt we should looke on all sublunary destractions , and never ascribe happinesse to that state which dependeth on the tranquillity and contentment of a well born mind , and the resolution and assurance of a well ordered soule , untill it have acted the last , and ( without doubt ) the hardest part of its tragedy : be no longer then beguiled with the vaine semblance of the world , since the bubbling breath of man ( whose life hanges on his nostrills ) is but like the dew fallen from some humid cloude and can no way secure it selfe from titans scorching vew , but ( having past its meridian and afternoone of age ) is still hastened to the night of nature , thus the more we retyre into our selves from all carnall respects the nearer we soare to a divine nature : let not then thy unlimmited appetite so much covet as con●emne the world ( * contemn●re enim omnia aliquis potest ) since all our friends , honours , and pleasures like phisitions leave us when we lye a dying , or like wandering empericks beguile their credulous patients with great ostentation of counterfeit cures , and like shadowes set with the sun : and how weake alas are the worlds wonders , when fore-topt time with her wafting winges after so many myriades of yeares still , still inuolues into its accustomed circle neither will i instance how those glorious monarchies and stately pallaces ( somtimes the seate● and content of princes ) have become the rejected ruine of unrepairednesse , since these present times affoord so large & unhappy an experience : at which age of teares democritus may laugh , tymon expresse his hatred , but heraclitus cannot chuse but dissolve , since the blacke mantelled night makes every thing to be silent , and the glittering starr● ( affronting the silver moone ) deny their wonted light to restlesse wanderers ; and o thou fairest of kingdomes and favorite of neptune , who art as it were departed from the roundnesse of the world ( as if forbidden to partake not onely of the superstitions but unhappinesse of other nations ) what 's now become of thy fo●mer glory : what seas of unequall passions now incompasse thee ? where are thy ●lowring hill tops , thy sweete smiling spring-tides , and those golden times when every brooke and bush abounded with milke and hony ? alas how art thou left to the favour of frowning fortune ! thy stately paradice once comparable to those blessed bowers appointed for sacred soules , by destinie departed , is even almost scorched with the displayed beames of angry phaebus ; thy charming * melody is ( with the dying swan ) tuning it's sad farewell , and despaire ( which usually drives off all hope ) is onely left to be thy comfort : looke on the groaning earth , and see what it hath done against heaven through variety of sinnes : cast thy eyes up to heaven , and behold what it hath lately done upon earth , through unusuall moysture : so that the ground beginns to rebell , and from a mother becomes a step dame , yea the heavens weepe and are growne chataracts ; send noahs turtle and it will returne thee , that the d●luge is not yet past , and that there is no place left for vertues tracts ▪ that sun which so long hath shin'de without those black cloudes of ignorance and error beginns now to be ecclypsed ; mutabillity and disrespect attend the courts of princes , the great ones of the land are divided , and the poore man rejoyceth not in his greene and flowrishing medowes , thus the state of the whole body ( through ill humours ) is likely to produce but an ill issue : some fall out with nature for casting them in so grosse a mould , and never leave aspiring till they have attained beyond their worth : so that now bring mee on of a farr fam'd familie , whose ancestors have spent their bloud to reach unto vertues diadem , leaving triumphant trophies of their greatnesse to posterity and this pyrocles shall meete with a dametas , who hath lately extracted his gentillity from a durty soyle ; show me those lofty caedars whose sollid growth and large experience , might justly seeme to claime priority , which are not affronted by every shrubb , and indevoured to be vaine gloriously over topt by every silly sprig of a few yeares florishing : nay bring me those of that holy calling , which deduce sound conclusions from the sacred truth , justifying the sober assertions from the undeniable scriptures , who shall not m●ete with such as dare set their stampe of divine authority upon their counterfeit mettall , and with an unreverent and uncivill liberty censure the magistrate : and heare they of their prince such strange things are law and iustice ) as that he is but a shepheard to them ; the most valiant are now the most unfortunate , for what man can runne with so glorious an envy , or ambitious desire to the goale of a combate , but may at last meete with an evident overthrow , and can no more assure himselfe of his well-fare then his ruine ; alas ! where are yee now o yee valiant caesars with your trophaeall chariots ? for on of whose deathes the sun is reported to inuelop her selfe in a sable mantle . ille etiam extincto miseratus caesare romam cum caput obscura nitidum ferrngine texit . and why weepes learned athens ? which ( like those young men and d●mosells ) sets mourning under the spreading mirtle , which was once grac'● with the wearied limbes of their lost l●ves , burning whole piles of beech-trees under that hallowed shade , and hastning to be sprinkle it with the richest spices which may send sweet perfumes to the heavens ; and ( fi●ing sacred tapers on every side ) doe nothing but beat their breasts , and howle epitaphes to the ecchoing groues ; why doth learning and religion ( like hypocrates twinns ) thus weepe and laugh together ? wher 's the plea●g harmony of your well according tunes ? alas ! that the militia of theologie should thus turne to a disaffected multitude ▪ and expresse nothing so much as the imbitternesse of discenting mindes : which with their owne venome are likely to consume themselves and others : and o that those gray-haires which like so many champions have fought thy duells against that idolatrous key-keeper and his wicked adhaerents , should thus goe downe with sorrow to their grave ▪ it is onely proper for a bloody herod to take off the innocent with the guilty , neither seemes , it indifferent that if some few have beene faulty in the lightnesse of their ware , there should be no more of the profession : but if any have too much leaned to the bald-pates of baalls priests , darkning the world and casting ●rronious mists before the eyes of ignorance and with the athenians erected altars to the unknowne god , my heart shall not thinke , neither dares my pen write any thing in their behalfe , but digna est tua religio odio ; let one or more suffer as they have beene faulty , but o let there be some to excell others , least humane ignorance maske , or selfe-wil'd perversnesse dangerously cloud the beauty of that religion , which is now otherwise likely to be rent into many various parcells : how hath the state beene this way lately sicke of too much repletion , when the very factious appropriate to themselves the name of the true israelits : certainely it is not for every onezealously to worship his owne opinion , when it savours not of divine inspiration : in this particular we need not seeke our evills without us : and because we feele our selves not throughly sicke our recovery is likely to be the more difficult : but o unhappy time when the ground of religion ( which is the prop of our soule shall thus consist in contradiction ) we have no hopes of gayning heaven by disputing nicities : for the minde of that assailant which is molested with different allarums is easily dismayed : neither can we be safe by continually floting in the ocean of divers factions : and if we beginne not by time to secure our selves , alas ! who shall provide for so many greifes , so many evills : nor will it be almost possible : after ( so much digression ) to reduce divine things to their just ballance that they suffer no impeachment : though it will be but deserved of him ( which is not satisfied with that true light which the sun by the vertue of its beames doth please to communicate ) to have his arrogance rewarded with the losse of his sight , and o the fond curiosity of our nature ! amusing it selfe to preoccupate future things : when it hath enough to do to digest the present ; but thou wilt say perchance thou art zealous , sincere , & religious in thy profession : so far i go with thee , & only wish it were with knowledge , temper ▪ & discretion : for know though no man can be too p● in his life or doctrine , nor with his best indeavours attaine perfection as he should , yet though he offend not against the purity of doctrin , or sincerity of his faith , yet if he rashly seperate himselfe from the church ( breaking the bond of vnity ) he may incurre the censure of an schismatick : & most justly , if for any sinister ends private respects , vaine-glory , or temporal commodity , either against the articles of his faith or doctrine of the church grounded upon gods word ; which indeed proves too appar●t in these times ; let such witnesse who are more ignorant then platoes phylodoxes , lovers of their own opinions , which ( through their windinesse ) are likely to resolve the world againe into its first chaos , and make it a babell not of languages but sects : which like hydraes stuft with poyson , or like old vessels full of new wine , fantacies , and strange revellations , reject every thing as prophane which is contrary to their opinion : who are too wise in gods eternall councells , making such as they fancie or please to be elect , others reprobates : when as how darest thou prie into the secret designes of gods divine will , and the incomprehensible motives of his workes ; and o vaine man how couldst thou thus attaine the depth of his sacred de●rees ? who hath learned thee his high conceites ? or who can 〈◊〉 ●ee with t● 〈◊〉 ●me thoughts which hee doth possesse ? whil'st in a moment he surrounds those christall mantled skie● ; surely as the worst things ( well used ) prove good ●o t●e best things ( ill used ) become our evills ; and is not religion sicke of some hectick distemper , whe● 〈◊〉 sick pamphleters , & giddy headed li●ellors , shal up●aide even majestie to its face ? audacity leading them ( out of an assumed liberty ) to expresse a● ill govern'd zeale ; & is it consonant to reason , that e●ery illiterate mechannicke should play with the w●rd ? nay the weaker sex who are commanded silence , and not to us●pe authority , have also freedome to vent their opinions ( o never so much as now immodest ! ) yea and to threaten reve●g with their tender limbes , when as alas ! hat smal member which proclaimes their vallour is likely to prove the be● ( or rather the worst ) instrument for so weake a combita●t ▪ i deny not but seduced agents may ( as , the divel at first ) worke on the frailty of their nature , but me thinks the first slip cost us so deare , as that connivance and approbation should not ●ster the second unhappinesse ; but it so be that every sex and sect shall have a severall exposition on the text , and their fo●d opinions shall incite their intellects to rebell against the true inspirer therof , well may we cry out . o saeclum insipiens & infacotum ! and certainly where all reverence is thus laid aside , devotion will at last grow cold ; and i thinke in time it will be easier to finde out the ●pecies and kindes of nature , then the sects of this age ▪ mistake me not , i censure not all 〈◊〉 h●cks , whi● are not o●thodox , neither condemne all to be schismatickes because some fall out to ●e facti●us in israel ; but where pride and discontent meet with novelty good parts wi●h imp●dencie , and ignorance with pretended sanctitie , there division mu●t needes 〈◊〉 defect , as union is the author of beauty and blessednesse : no humour ●eing so easily counterfeited as that of devotio● , which 〈◊〉 sports so many ministers beyond themselves , some flashing in their ma●ter , but confused in their methode , some being as inuective in their d●livery , as d●eaming in their vtteranc● ; some with the flaming fire of ill tempered & indiscreete zeale , shake their auditors ( like earthquakes ) with i● applyed terrors of the law , oftentimes tending to desperation , * but the lord is not in that fire , but in the still voice ; stanching the bleeding heart and d●oping the oyle of the gospel into the wounded conscience ; some pride themselves with the bubble of popular applause ( often as causelesly gotten ) as deservedly lost , soothing the people with such doctrine as may comply with their humours , and thus as the sun ris●g & declining makes long shadows , but at mid-day being at the highest make ▪ none at all , so oftentation , sincerity , & learning seldommeet in those pastors ; whic● ( l●ke the par●redge ) run away with part of the shel on their heads ; and l●aving their unripened learning in those sacred schooles ( if they vouc●sat't to see them ) ayme at their advantage in the country , & for a fit treasure become theevs ; hence the vulgar , & disaffected 〈◊〉 , ( wanting the faculty to judge of things by themselues ) are led only with an out ward appearance , & if once possessed with the boldnesse to dispise , & malapertnesse to imp●gne those opinions which were before intertain'd with an awfull reverence , will ( especially if some articles of their beleife are made questionable ) soone admit an equallitie in all other parts of their religion , rushing into an inevitable confusion and at last reject ( as a tyranicall yoake ) all impressions formerly received , either by the authority of lawes , or reverence of custome , and will thence forward allow of nothing , unlesse they have given their voyce and particular consent to the same : thus also are those professors ( almost out of their wits ) opinionated in their hearing , so that be the man not after their humour , the matter shall have no honour ; arrogating to the instrument what they derogate from the agent ▪ & let him never so much preach the abortive sigments of his own braine , his applause shall be * vox dei , & non hominis : it is the voyce of god and not of man : certainely , though my hea● abhorre all unnecessary and superstitious ceremonies . ( earnestly wishing that whatsoever is scandalous , contrary to the truth , and offensive in the exercise of religion , might be taken off , ) yet am i throughly perswaded that god ought to be intermixed in all our actions with an awfull reverence , and an attention full of respect , his voyce being too divine to have no other use then to exercise the lunges and please the fancies : good matter is like a beautiful body , and eloquence the well fashioned garment , the one not rudely to be ●lubbered up , nor the other exprest in carelesse words : neither ought wee ( like bees ) alwaies to resort to those flowers which are faire , and neglect the wholesome hearbes : but o how doth it concerne the reformers of these times , to incourage and approve of none , but such moderate wits , whose depth of knowledge hath not led them ●o by-paths in judgement , but have walked in the trodden way of the truly reformed church ; esteeming it greater glory to establish an ancient truth then ignorantly devise a new opinion : yet , o yet , there is some hopes that those bondes wherewith we are fettered may be by you stroken off , then will you preserve that contexture , whose dissolution is so much attempted , which notice importes not so much waight , as it requires speede , least it shortly be said , heu tantum attriticorporis ossa vides ! then onely will the church be most happy when truth and peace shall kisse each other , truth without peace being but turbulent , and peace without truth but a secure injustice ; the glorified spirits have but one , uniforme worke , wherein they all ioyne the prayse of their creator : showing that the beauty of order , and the band of vnity must be our double support : why then should we uncessantly entangle our selves with selfe-will'd extravagancies , which argues a mind full fraught with wind-puft conceites , still floting up and downe the superficies of giddy braynes , which are ever governd by the instabillity of a private fantacie ; and doth not the desease exasperate by the iealousie of the debate ; like that silly bird which perceiving fire neere her young ones , seekes to blow it out with her wing● so long till she burn ; and make here selfe a prey in an unwise pitty , so the wofull experience of those times showes that such as indiscreetly meddle with the flame of discention ( kindled in the church ) rather increase then quench it ; some will be nought but ceremonie , and hold fast the bowes whilst they leave the body ; others out of too high a conceit of themselves ( affecting nothing but singularity ) disdayne to goe in the right roade , and through discontent ( at la● ) reject all contradiction ; both which like indiscree●e ●avellers ) have per●ce taken the fairest , but not the nearest way to the●r jour●ies end ; then doth ●t not highly concerne the present assembled body of this kingdome to direct , and track out such a way , as on the one side may be strongly hedg'd from all superstition , and on the ot●er fenced from affected ignorance ; the distempers of this sort are almost growne immedicable v●lnus , crying out to all those which passe by , whither ever any sorrow or distraction were like that of this church , for which there is great greife in sion ; alas ! ●ow is she discipated , and sitts weeping in the dust , her lovers & her friends have fo●saken her , * she seekes whom her soule loves but find● h●m not ; and is become like some forsaken nymph whom solitarinesse invites to her gloomy grove ; what but whole rills of teares are perceived in thy streetes , venting nothing but remorsefull songs , and powring out flouds which will no longer be i●viron'd with the drooping willowes ; thy harps and musick lye mute , thy heart is fill'd with feares and plaints , yea and thy temples almost forsaken ; thou hast not aza's sicknesse in thy feet● , but thy heart and art neere ( with ezekiah ) wounded to death unlesse thou use his physitian , his remedy ; thou that wert in thy full brightnesse , art now likely to droope into the wane of misery ; and which is worse it will not profit thee to seeke outward cure , whilest thou hast thy * executioners within ; thy garments ( thus rent ) are subject to be torne with every bryer ; thy glory is defac'd , yet seeke not ( with the elephant ) fo● muddy channels to hide thy deformity , but some christall streame as well to delineate , as cure thy malody ; thy greefe then being over-past shall be pleasant to thy remembrance ; till when bite not at the stone and neglect him that threw it , neither in thy suffering evills so farre looke on secondary causes as not to reflect on the highest ; thy abstinence must be thy cure ; and ( like poyson us'd to a good medicine ) thy sinnes and afflictions must prove thy gaine . in artes divers subjects have no life or essence , but in the agitation , and disputing ; and as in vertue of two equall effects , we hold that the fairest & worthyest , which affordeth most lets , and wherein are proposed greatest hazards , so who knoweth whither it be not one especiall effect of gods divine providence , thus to suffer his true church to be vexed and turmoyled with no fewer blasts then turbulent stormes , whereby ●orowze , and awaken the godly and religious ●oules from that lethall security , and ●upified slumber wherein so long tranquillity hath plunged them ; & o thou supreame director of all things , look down on thy distressed sion , pitty her teares , support her fears ( bred from the seditious dregs of slimyignorance ) ●eepe her sides from wounding , let her triumph still in her soveraigne head , and ●et not those whi● lewindes dimme her light ; o how sacred were those teares once cast on ierusalem deploring their desease , & prophesying their woes ● far exceeding those spent on the banks of tygris , or those sower-set hebraick plaints powred forth by mournfull captives ( banisht * from their nation ) into christall euphrates , which so sadly incompast the stately station of beautifull babilon ; thou onely o lord which involuest the waters in a garment , and commandest the outragious sea to keepe its boundes ( to whom all nations are but as the dust of the ballance , or the drop of a bucket , who holdest the winde in thy fist and madst the shadow to goe backward ) canst stay the unrulinesse of those head-strong enemies , which have thus over-spread thy church ; o refine and purge thy flore , clense this spittle of dis●eased opinions ; there is but on way , on truth ; let not heresie prove errour in the fundamentalls of religion ; but settle those great and long-continuing al●ercations about the best forme of holinesse , and show that high assembly which way assiduously to agitate such rules as may be most commodious to vnite our present distractions ; that so succeeding posterity may say our moderne reformation hath beene exact to the oppugning of superstitious errours , sweetly to inchant and allay our schismes ; and ( concluding a timely peace ) to fill this little point of the world , with as pure a devotion , as requisit obedience ; that so there may be no longer difference amongst the heards-men , whilst the cananites are yet in the land , and the adversaries of the truth are mingled amongst us , who make our discords their sweetest harmony ; & that no scoffing cham , or deriding ismael make musick of our miseries ; let them speedily be covered with the cloth of silence , least it be told in gath , & published in askelon , and the daughters of the phy●istims triumph and rejoyce that the beauty of israel is slaine , & the mighty are fallen ; & that leaving off that old humour of loving new things ; & that mayden-like religion ( who are first won by those by whom they are first wooed ) whilst some sacrifice their reverence to one admired preacher , others adore this affected pastour , whilst some are of paul , others of apollo ( affecting a shining appearance ) gods ordinance is neglected , his word had in respect of persons , and it be justly said , vt omnium rerum , sic literarum quoque intemperantia laboramus , that as by our contempt we seeme too much abounding with all earthly blessings , so have wee surfetted ( through our intemperance ) with the plentifull injoyment of our heavenly manna ; is not this the age so sadly foretold by that oracle of divine truth , wherin not only one nation shall rise against another , but be divided in its selfe , yea their worst enemies shall be inclos'd within their own confines ; nay as if the fabrick of the world should not want any thing to dissolve it , if wars and tumults sicknesse & famine may not sufficiently shake it , behold with greife , how many imaginary christs , are forged in the shops not only of demetrius the silver smith , but ( with the help of that great and well * experienced artist of infernall fire-works ) have bin hammered on the factious anvells of discenting spirits , who through the crasinesse of their heads and not the soundnesse of their hearts , are so much of late growne the bellowes of sedition ; he that makes a doubt of the fulfilling of our saviours prophesie , let him but cast his eyes on the actions of our present tragedy , and veiw the new wayes of our impious devotion , only reserv'd for this deplored time wherein never any seem'd more fierce for religion , yet more barren in piety ; this makes pastime for our adversaries : yet if any more sincere & unspotted , be given us from heaven to teach us the true path to those eternall mansions , bidding those personating sectaries of christianity to carry more devotion in their hearts then in their countinances , and to be more exemplary in doing , then violent in saying , how shall he be the patient of their contumely , and disparagement : so willing are we to expire our latest breath in this lingting sicknesse of dissimulation ; o that so many discertions should be now so common within the orchard of the church ; that satan should thus transforme himselfe into an angel of light ● certainly it is bad sinning in a religious habit , and though there may be a deceiving of our sights on earth , yet is there no way to blanch their haulting corruption before their creator ; so that never more unhappy were any times then these of the last , into which wee are fallen ; our best writers are now most silent , and all our leaves become libells ; every invective pen takes the power to impart its own spleene , and every unstable head his brainlesse opinion ; nay doe not ou● streetes daily swarme with variety of untruthes fram'd ( for some petty gaine ) by the frothy witt of those whose penns are still dipt , either in the flattering , current of sinister ends , and affection , o● the muddy dreggs of * rebellious faction and ignorance , so that now many can no sooner speake , but cry , and by lying ( when all trades faile ) are learnt to get their living : but which is worst , to plead authority for their countenance , though they may not be imagin'd guilty of so great a connivance , whose bloud hath so long swell'd in their veines for the reformation of abuses , & to this end have no lesse tyr'd their spirits , then exhausted their estates , and not onely neglected their affaires , but even adventured their lives ; neither are those the cisternes to convey the cleare & refreshing streames which may water the unprofitable corners of this land , where ( with no lesse dislike then open repining ) it hath bin sufficiently proclaym'd in this nature , that the chaff over-topt the fairest corne , threatning an untimely harvest ; neither is this the way to weigh all things in an indifferent ballance , and to quiet the iealousies of the times ; or the helme to guide that goulden vessell srought with the incomparable treasure of perfectruth , and pure religion , so longingly expected into the harbour of every conscionable and relenting soule . but it is rather to be wish't that now those swelling waves ( with such big volumes ) threaten her sinking , we should cast over board whatsoever might hinder a good voyage , and so lighten her to undergoe so dangerous a storme , since the combustion of all the elements threaten a● ensuing tempest , wherein so many smooth divells waite to disturbe the aire , and ( being inveloped in the clouds of corrupt vapours ) strive under the colour of grace to confound nature it selfe ; but before i wade further into this deluge of distempers , let not any thinke ( either through the perversnesse of their affected ignorance , or the known blacknesse of their own thoughts ) that it is my intent here to ay me or invect against the truly reli●ious or well minded christian , or to brand any honest man with the name of puritan , being assured that though many with an ignorant painted and superficiall outside ( deluding our eyes and gulling our soules ) manifest themselves at last to be but meere hypocrits , guilded pills , ●nd the rich coverings of durty walls ; yet the most zealcus and well governed men of these times , who with no lesse paines then detestation , preach downe sinne and ungodlinesse , expressing the power of the word by its operation in a sanctified , pure , and unspo●ted life , and without hypocri●ie or senister en●s striving both in life and doctrine to suppres●e all sinne , are too often and vnjustly branded with that scandalous title ; such puritans we must all be which meane to see heaven , that character being truly placed when it meetes with the contemners of the church and state , which ayme at the evertion of doctrine and discipline ; of which though it may now be said as christ once did of the damosell , shee is not dead but sleepeth , yet is it not to be doubted , but future time will distinguish betweene those over-mouth'd professors ; whose tongues are in their hearts , and those true nathaniels whose hearts are in their tongues ; and though none are more bitterly invenomed against soveraigne authority , the state ecclesiasticall , and the lawfull approued decency of the church ▪ though none are more invective against the flourishing blessings of the time , no mouths more raylingly open with the termes of reprobate , and the denouncing of gods judgments upon all the world but himselfe and his sect , and none more lawlesse nor desirous to have all things in common ; yet the prayers of gods children shall quench their fiery furnace , daniel shall not be hurt with their lyon-like mou●hes ; the seditious israelites shall be appea●'d for moses sake ▪ ( and by the powerfull groanes of the truly religious ) pauls bands shall be loosed , the barren wombe of ignorance be made more fruitfull , and locked-up heaven , be for ever and ( more powerfully ) opened ; and i desire it may not savour of too much presumption to tell the hopes of our hearts the supporters of our state , the expectation of our best thoughts , yea and the very life of our soules , how that the eternall comfort and well-fare of this kingdome , consists in the suppression of the spreading growth of those and the like extreames , wheresoever apparent , by any impudent carriage or disorderly behaviour ; so shall you be a●l glorious within , when you so sweetly sing of mercy and judgement : having no lesse discretion to free the guil●lesse , then justice to punish the delinquent ; otherwise so much liberty is assumed ( in those divided times ) by factiously turbulent and disorderly spirits , as will at last threaten a confusion ; then what valews it i● a ship be sunke with a small leake or a great , and where is our remedy if by avoyding surfetting we kill our selves with abstinence ; how vaine alas ! are the attempts of those men which are drunke with the strength of their owne witts , and guided by what-soever their appetites doe most affect ; like machiavills they stumble at a straw , but for their own advantage leape over a blocke , their seeming devotion wants a saint-like sincerity , their profest conscience an exprest feeling , yea where their faith is so voy'd of workes , let them never so much blesse for israel● ▪ i know they can curse for balack ; let them never so much pleade for order , they desire to live without it , let their lives seeme never so holy their hearts alas are too too hollow ; and though they draw neare the lord with their mouth , and boast of nothing but religion yet doe they live without the power therof , but pulling down with one hand while they build with the other , they will at last by their dangerous slights , unruly passions , and impetuous attempts , so far expresse their ill dispos'd affections , ( though with never so much gravity in their behaviour , so much gospell in their mouthes , and so much paintednesse in all their actions ) as to appeare * like counterfeit glo-wormes and rotten woode , or like high hang'd mills which make much noyse , but grinde but little , or as ▪ shallow streames raging furiously when they carry least water ; o how doth it stand with the refining of our religion , ( as to pluck down idolatry even to the least rag or relique of superstitious inventions & humane traditions , ( o ) to avoyd that dangerous rock of faction and schismes ; which now ( through the low ebbe of true religion or rather the abounding of so many fals ) gives the whole kingdome so sufficient a warning ; since both these extreames equally impart a blindfolded ignorance ; let religion be no longer turn'd into the stalking ●orse of vaine-glory and hipocrisie , for though a hansome garment may for a time obscure their crooked designs , yet when they have brought their ends to perfection ( god grant the kingdome not to a generall combustion ) those guilded cupps will prove full of poyson , and those glittering stones meerely counterfeite ; why should ioab thus kill with imbracing ! why should iudas thus kisse with betraying ? nay why should the pulpits or rather the unhallowed roomes of our too many ps●do-zelots with the unlawfull assemblies of illiterate artists , so freely , though ignorantly , produce nothing but blasphemy , faction , and rebellions ? what alas shall tender consciences in this age conclude to be truth , when those of that ( once reverenced ) habit , with pilate shall wash their hands but not their heart , with ca●phas shall beate the pulpits and rend their garments , yet pretend blasphemy ; and with the pharisees shall no sooner cry master , but crucifie . o that so fowle a matter vented from the breath of so many sectists in those times should be left to posterity in such faire characters , that men with their hands should write to condemne their hearts , and without any remorse of conscience or feeling of their owne weakenesse eternize their shame and false hoode ; such weather-cock● certainly ( like phillips clisophi ) will halt with the times ; but yet let iacobs voyce be knowne from the rough hands of esais , can those hydra's disgorge nothing but poyson : then let not every mechannick make his durty shop a consecrated pulpit , every libertine vent his scens●esse tenents , and s. pauls decency be utterly extirpated : surely those things ought not so to be ; the torrid zone is too violent for so temperate , and well moderated● climate , and experience acquaintes us with that common axiome ( though in divers matters of lesse consequence ) nullum violentum est perpetuum ; the incomparable fabrick of this church and state , perfected by the assiduous indeavours of pious princes , religious martyrs , & unparralel'd councells , could never have thus far beene erected ( to the admiration and envy of other nations ) without the well quallified materialls of stable heades , & the continuall blessing of a supreame providence , which hath thus long supported it ; and shall we now rent all in a moment ? either through the ambition of discenting , if not discontented spirits , or under the specious pretents of a larger freedome . it is not ( i confesse ) to be denied but that the frame of this kingdome so admirably supported , and thus long continued , may ( like a distempered body ) want a physitian , yet ought the apothecary to quallifie the materialls , or else they will misse of a good operation : some lenitive oyle may soften a sollid matter , when a harder substance will not peirce it , and certainely as that state cannot long subsist which is full of broyles , so what likelihood can there be of a prosperous church amongst so many divisions : be it so ( and too true it is ) that needlesse ceremonies have of late too much crept into the church , in so much that s. paules complaint might well be in force , * men and brethren i see that in all things you are too superstitious ; and with auerrhoës sit anima mea cum philosophis quia christiani adorant id quod edunt ; what though ? have we not sufficiently beene miserable in the one but must we needs make our selves unfortunate in the other ; oh that religion were once purged from the lees of the romish grape : and for my owne part i wish that ( as with the papists ) we make not more account of ceremonies then the substance of religion , so on the other side we wrong not our consciences by admitting a disconformity in matters beseeming & indifferent ; ( mistake me not ) i drive not to quench the smallest sparke of zeale against the romish midianites ; no , goe on for the lord and for gidion , let these assembled worthies prove happie i●siasses to free the land of idolatrous worship , and live for ever to extirpate that broode of bloud-sucking 〈◊〉 , but yet cast back their eyes and reflect on that thousand shap't proteus , whose cruelty and non-conformity equalizeth their too much superstition ; o let it not be said they have taken away the lord out of the church , and wee know not where they have layd him ! let not a calumniating libertine in a slovenly habit be more respected then a religious aaron in a decent garment , neither let us more desire some apostata to spoyle , rather then a constantine to inrich the church ; for what better signe ( though not alwayes certaine ) is there of the inward heavenly calling , then an outward reverend gesture ; though with greefe we too too often behold those ragged and rayling rabshachies , those blasphemous sanballets , whose black mouthes are ever venting ( from their durty cels ) volumes of affronts against government and good order ; yea miserable is it to thinke on , how many scurrilous tongues boldly dare ( not only in every corner of the streets , but also ) with irreverent and ra●ling language in gods sacred temples to speake amisse of what they ought not ; those are the * cloudes without water carried about with every winde , those are trees without fruite twice deade , pluckt up by the rootes , those are like raging waves of these● , foaming out their own shame , binding the tender conscience , and leading silly * women captive ; neither whilst those religious atheists are permitted can we have hopes , that baalims curses will reflect on himselfe , that achitophells wisdome will be turn'd into foolishnesse , that justice shall take place or vice be extinguished ; that the good shall be preferr'd or the ill disgraced , no , nor christ's spouse kept spotlesse from the s●ames of division ; how glorious ( like the apple tree in the mid'st of the forrest ) might this church render it selfe , how might the sincere word of christ be zealously taught ● how sweetly might truth and righteousnesse imorace each other ? yea how might our present mourning be turned into joy , and the daughters of ierusalem rejoyco ? were but those turbulent weedes taken from the fairest flowers ; but alas we are now almost growne the thistle amongst roses , ionah's storme doth not cease , our enemies say so would we have it . israells distruction is of her selfe , and mournfull sion sits weeping in the dust ; and all for their sakes , who with the too much exprest ●eruour of faction and false doctrine , strive to build with untempered morter , and like church rebells , upon some sudden rapsadie , or miraculous enthu●asme , affront the minister , rent his cloathes , spurne at the prayer booke , scoffe at the lords table , deride his ordinances , and with a holy madnesse ▪ and devout phrenzie strive to cast the whole frame of religion , and good discipline in the mould of their own fancies and disordered humours , an incivillity worse then heathenisme how zealously read are they at somtimes , but at other , how may you read all their prophane actions in black characters ; and while they seeme to reject the dotage of superstition , fall into the phrenzie of schisme and prophanesse , or by avoyding the worshipping of idols , commit sacriledge ; shall i say those are they against whom our saviour denounced so many * woes , who labour rather for the applause of men then the reward of heaven ? from whose exorbitant pride ( thinking themselves better gifted then they are ) proceed so many dangerous and unheard of tenents ; hence it is that every discontented and selfeopinionated artist takes upon him to expound the scripture , little considering that of our saviour , to * them it is not given to know the secrets of the kingdome of god ; alas it is not the ordinary wisedome of flesh and bloud which can judge of the spirit , sure there is something more in it then for every illiterate and idle braine to undertake so waighty a taske , grace being an especiall concomitant thereunto . oh how hard ( and with as much sweat of our browes , as toyle of our mindes ) do we labour for the provision of this ba●er life ! and is it so easie a matter to attaine the foode of a better ? i deny not but as there are diversities of gifts , so they are extraordinarily bestowed , but if all should be teachers , where would be the hearers ; nay in time who would care to heare , if none care to study ; what neede have we to sweate so many drops , watch so many houres , peruse so many tracts , indure so many perturbances of minde and body , and at last ( like the industrious bee ) divide the sweetest hony from the rankest poyson , sealing that long 〈◊〉 for truth with our latest breath , if with so much ease we may attaine heaven ; is learning now become so contemptible ? o charity whither art thou fled ! how do those men fall out with learning & the very name of a scholler , and raile against all the degrees thereof because they could never attaine to any , including so much unhappinesse therein , when it is not culpaartis sed utentis , as if the sharpnesse of the knife , and not the madnesse of the actor were the cause of hurt ; can you account s. paul vaine-glorious in saying he knew himself nothing inferior to the most excellent of the apostles ? away then with those sonnes of ignorance who standing upon the quaintnesse of their owne fancies , discent from the opinions of all the fathers , and even with contumely reject their reverend authority ; what rhetorick can disswade , what logick ●ectifie their bransick humours ? surgunt hi indocti●t eaelum rapiunt , they take heaven by violence , yea and if it were possible would deceive the elect ; when as nostra haec in literarum peregrinatio sine supremaluce miserabilis quaedam est erratio , our greatest perfection in this divine schoole is but apparent weaknesse without the cheifest light ; and how acceptable a service would it be to whisper into the eares of those whited sepulchers , that a charitable discretion were better then their zealous ignorance : but oh that we could yet rest here , and without farther griefe resound the ecchoing groanes of a bleeding state , nam ut olim flagitijs , sic nunc legibus laboramus , et patimur long ae pacis mala ▪ saenior armis luxuria incumbit . run this way also but the story of our evills , and see whither our distractions have not prov'd as chargeable as our humours are changeable , & whither our affections are not as different , as the cure is likely to prove difficult : my heartakes to thinke that this kingdome which was la●ely the glory & pride of christendom reformed , when all the world was ready to come over unto her , should thus shamefully run away from her selfe ; fortunate ( with pirrhus ) hast thou formerly beene in conquering of kingdomes but unhappy to keepe them ; hard case ! when the mistrisse of the world shall be thus oppressed by her owne greatnesse ; thy albion ch●ts are yet free from those crimson staines , which have so deeply dyed thy easterne neighbours ; and though that brood of cadmus have lately turn'd those westerne mountaines ( contrary to their nature ) into rebellious troopes of loathsome serpents , filling their boggs with infernall furies , yet i hope their pretended president from their northern sister , shall as little advantage their designes , as palliate their intentions ; and ( for their sufferance ) i shall wish any , no other punishment then to pay for the breach , who shall hereafter ( without just occasion and dishonourable termes ) deny to maintaine , what hath beene lately ( god grant happly ordered . ) i am cuncti gens vna sumus , sic simus in aeuum , for if that kingdome ( so dearely of late revnited unto us ) should againe appeare in its former postures , questionles●e by the ilnesse of the example , though perchance upon lesse groundes , others would so farre learne the same lesson , as to make such rents an occasion of loosing the whole ; but i hope we neede not in our time feare the sight of so strange a prodigie , since the cause being taken off the effect must necessarily cease ; especially , so glorious a sun having ( by his benigne influences ) expell'd those vapours and dislocated such ill humours as might swell into the timpanie of future disaffectednesse ; and it were also to be wish't that those burning emotions ( which have lately beene amongst our selves , and whereof we are hourely likely to be more sencible ) might be diverted else where ; least the offending humours ( at this instant so predominant within the confines of this state ) draw us into the feavour of civil descention ; which will so greatly indanger our ruine ; for how neere have our enemies subverted our publick peace , introduced inevitable mischiefes , and occasioned the generall corruption of our manners ; and whence proceedes the cause of so many distempers amongst us , but from the likelihoode of some violent alterations which are ever attended with inevitable greevances ; so that when we suffer how justly may we say , heu patior telis vulnerafactameis ▪ neither are these onely the impressions of our apprehension , without some reall effects of our feare , though we are so dull to conceive what woefull experience too plainly manifests ; few men dying with the resolution it is their last houre ; and are in nothing more deceiv'd , something or other still ringing in our eares , that many have beene sicker and yet not dyed ; when for the present distempers of this sad state ( stupid as we are ) even the generallity of thing● seeme to suffer , and protend the likelihood of our 〈◊〉 ▪ the heavens ( through unwonted & unheard of moysture have seem'd to take compassion , the aire bin clouded with unusuall darknesse ▪ the fire produced strange meteors , the water unknown shipwrack ; nay , have we not lately had blowes from a divine hand more to be admired then disputed ; and shall we thus cast our selves into the sea with closed eyes ? let us in our sad fortunes looke about us , & compare our estate to those who are better ; our common-wealth is much craz'd & out of tune , our greevan●es ( by ill applied medicines ) have bin inflamed , and not cured ; and yet ( thus are we bewitched ) we still stand gazing on those burning lamps ; did we know the attendants of intestine broiles we would ( after so much surfetting ) use some abstinence in hope of remedy ; for alas ! who can discribe the fruites of civill discentions ? who can indure to heare those sad iudaick songs ? mothers weeping for their slaughtered children , widdowes mourning for their husbands ; maydens bewayling the losse of their chastity , and helpelesse orphans bursting with starved groanes ; let us not then ( like lyons sleepe with our eyes open ; ●ther let our too much satiety beget our distast ; and though expectation in weake mindes makes a good lesse and an evill greater , yet in these times , as resolution and sufferance must be thy preservatives , so preparation must be thy advantage ; for be assured it came from that mouth which never err'd , a kingdome thus divided cannot stand ; how neare likewise are his words accomplish'●i came not to send peace but a sword , & a mans enemies shall be those of his own house ▪ what unparralel'd times of peace , we have injoyed is well known , ( no nation having received the like blessings ) o that we had also ▪ kept our first love ) but what that providence ( which with mercy ever remembers mans miseries ) will doe , who can determine ? our best wisdom being but light if wayed with that eterna●l fore-caster , of all things , though justly we may feare the worst , being likely better to know the worth of those pearles by loosing them , seeing hostis adest dextr● , laeu●que a parte timendus vicinoque malo terret ● trunque l●tus . neither can it be amisse in thy prosperity to make roome for adversity , that though it come unsent for , yet ( as not undeserved ) so not unlookt for ; hence thy expectation ( though it cannot hinder ) may lessen thy crosses ; long hast thou bin like a lilly amongst thornes and should thou alwaies abound , it would be hard not ●o grow proud ; thy security hath already bintoo much an enemy to preventiō , otherwise might'st thou have seene thy own fall in thy neighbours , whose sins being the same , it is gods mercy his judgments are not ; in which he no lesse preacheth then in his word ; for when he strikes offenders it is but to warne them that stand by ; alas ▪ that thou canst only plead to have bin happy too soone , and to have made such bad use of thy blessings ; part not then ( like herod ) with a kingdom for a daunce , but seeing the temper of this age differs not from the heavens ( threatning a second deluge ) take heede with peter least thou begin to sincke ; prevent the time wherein ( as the tragedian told pompey ) thou shalt fetch deepe sighs because thou sorrowed'st not sooner ; let not thy death-bed smart for those wilfull adjournings of timely repentance , but discharge thy sins be time 〈◊〉 be at peace ; what greater good can happen to a diseased man then phisick to recure him , long ( though perchance unfit ) hath thy sound body carried about it a sick soule , then hazard not thy life rather then offend thy palate , repay thy thankes & not repine a● the phisitian ; adversity somtimes best speakes a christian , neither is it honour to overcome when it is no danger to fight ; every bird can sing in a tēperate spring ▪ & a cleare heaven , every epicure can be merry in the midst of his cups and dalliance ; but ( when all things faile ) to stand our ground and expect supply from above , shewes our faith , & becomes only the 3 children in the furnace , paul and silas in the stockes , and the marty●s at the stake ; but me-thinks i heare some say , quo diversus abis ? wher must we seeke this cure , whence shall we expect this remedy ▪ if any should seeme to make this question it is not to be doubted but their own thoughts have likewise resolu'd so needlesse ascruple , especially in these times where the world no lesse hates then admires the physitian , & where those saints of the crosse ( for brevities sake now called crowched fryars ▪ ) with which our streets so lately swarmd , so much opposed the likelihood of a cure ; omake not your religion thus from being ridiculous , to be come odious ; forbeare , forbeare , with your legends and false ▪ miracles ( most proper for the great prince of ceremonies ) thus to oppose so great an assembly , least your desperate attempts ( veiwed with an intentive judgement ) exceed● the bounds of pitty ; there is but one master of requests i● heaven , who wil assuredly recompence your bad designs ▪ neither think ( with those fond egyptians ) sufficiently to satisfie divine justice by sacrificing the counterfeit shadowes of some painted creatures , or with some fond invention to appease a substance ●o essential ; no , no , shake off that spirit of slumber which thus deludes you leave o● hatching of such cockatrice eggs , and thus sinne no more least a worse thing happen unto you ; and what cause have wee by continuall imploring of a supreme power to beg a prosperous event on the great indeavors of that high assembly , that so it may never be said that the greatest folly should proceed from the subtilest wisedome , the extreamest enmities from the greatest friendship , and that our phisick should bring infection with it ; too much clearnesse may blinde our sights and too deepe an apprehension may at last bereave us of our sences ; the curious pursuite of divers sciences hath brought many unto sottishnesse , and too much aptitude toward the exercise of the minde hath at last brought many without minde or exercise , but o god! let not our mortallest diseases proceed from our soundest health , let not distempered & outragious frenzies ensue from the rarest agitations of our mindes , neither let the best spirits be overthrowne by their owne force , least thereby the enemies of thy truth have just cause to rejoyce ; thrice then unhappy shall we be if our plants are thus choaked with over-much moysture , if our lampes are thus damn'd with too much oyle , and the actions of our minde overwhelm'd with the aboundance of too needlesse a study ; and o that those dissenting spirits were equally ballanced to prevent all turbulent motions , and to measure things with an indifferent poyse ● least the discordance of opinions , and diversity of languages occasion the like confusion in this unhappy state , as it once did in the overthrow of that proudly-rais'd pile , & heaven-menacing tower ; but what power but the highest can direct this {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; we may un-use our selves to the secrets of the stars , yet still have a continuall bondage before our eyes ▪ or like those grammarians ( at whom dionisius scoffeth ) labour to know the misteries of vlisses , & yet be ignorant of our own ; and with those orators we may be derided who study to speak of justice , yet can never frame away of execution , unlesse some director from above teach us servare modum , finemque tenere ; neither i hope shall we have reason hereafter to mistrust , but that those eminent states-men ( which like discreet pilots , are now appoynted to steere the weather-beaten vessell of this tottering kingdom ) sufficiently know somtimes how to loose a sayle , now and then hoyst to the mayne , for if they once chance to loose the helme ( unlesse they be good swimmers ) needs must they be drown'd . as also that by an over ▪ multiplying and subdividing we fall againe into the infinity of epicurus atomes , and so by opening of the matter , spill it by distempering the ingredients ; far ▪ be it also from the thoughts of any , that under the pretence of so much exprest loyalty , there should be harboured in any of that grave sinod the least desire to bring in innovations into the church or common-wealth , to derogate any thing from his maiesties honour , or just prerogative to have sinister respects , or splinative intentions , to advance their own liberties by exemption from their an ▪ tient priviledges , to allow of any government which might countercheck the royall dignity of the crowne , for certainly should they either by private or mallicious ends not concurring with the general good of the states , ayme at their particular advantage , in what sad characters shall the misery of this kingdom be hereafter recorded , or what mournful pen , or horrid breath will be able to set forth so unparraleld a treachery ; neither i hope neede we feare that those which are thus imployed for the defence of the lawes , should first enter into 〈◊〉 actual rebellion against their own ordinances , wel knowing that the way to cure sedition is not to be first infected therewith , neither can they seeme to chastice disobedience if they shew the example of it , especially in these times of wildnesse and non-subjection ; being fully assured that those which first shake an estate are commonly first over-thrown by the fall ; & that the chiefe movers thereof r●ape not alwayes the fruites of such troubles , but mud only the waters for others to fish ; and when all other discriptions of policie , whither sained by art or supposition , prove meerly ridiculous and not worthy the practice , their priviledge alone it is to re-erect and range the same anew , who throughly know how far any estate is to be wrested from the accustomed habit and fold it hath taken seing the extreame will discipate all : neither is it likely that some unhappy destinie hath seated those worthyes on the theater of this age to be so dissonant & des●erent in proportion from our deplorable troubles : and so far from agreeing with our tumultuous stormes , well considering that nothing doth so nearly touch and overlay an estate as innovation : for if , one peice be out of square it may be under p●opt , but ( after the removing the foundation of so vast a frame ) to reedifie so huge a masse will prove more likely to deface the whole then refine a part , & instead of cleansing , scrape out . this manner of cure alwayes brings death , & such amendment vniversall confusion ; like caesars murtherers who brought the common-wealth to so distresfull a plunge that they repented themselves ever to have medled with the same , and experience hath often taught that violent changes still shake and distemper an estate , ordinary evills being more tollerable then an vnexperienced mischiefe 〈◊〉 hence this saying was so often inculcated and that by none of the meanest medium non deserit unquam , neither is it possible ( unlesse quos perdere vult iupiter dementat prius ) that they should forget their loyalty and due respect to their soveraigne , it being not the least meanes to perpetuate the glory of so high an advancement , especially meeting with such great incouragements of expressing their faithfull alleagiance through the temper , moderation , and religious demeanour , which ( so manifestly ) hath of late showne it selfe to the whole world by his majesties gracious complyance with his honorable assembly , his willingnesse not only to assent to matters of an equall indifferency , but to things ( not only ungranted , but ) undesired from any of his predecessors . nay from whatsoever hath bin most deare unto him , whereby to manifest his desire of peace ; his care of his kingdomes , the well-fare of his subjects , and his hearty sincerity towards the profession of the true protestant religion ; and whereas many princes have bin forced to sacrifice their favorites to the fury of the multitude , how willingly nay how freely hath he left those who have expected their greatest shelter from him , to their deserved tryall : and casting away all respects of favour and affection referr'd the suspected to their condigne punishment . no speech being so frequent or so well becomming so royall an orator as fiat justitia ; nay perceiving the sad estate of that bleeding kingdome so neare her ruine through the unheard of cruelties of an unmercifull people , and after many fervent desires , inducements , and commands for the reliefe of their misery ( as being yet not s● throughly sensible and assistant ) how forward and vrgent hath hee beene to adventure his sacred person ; had his majestie beene addicted to any more the● ordinary vice , ( princes not wanting their especiall fault●s wherein they are uncontrollable ) some colour of censure might have beene pleaded by the ignorant , mis-judging , and ill affected multitude , but where hath appeared so much lenity in forgiving ; justnesse inpunishing , so much open profession , and private devotion in the exercises of the true religion . whence come the numberlesse pamphlets of these distracted times , seditious sermons or rather exclamations , tending to disorder , faction and mutiny ; how come so many leaves to become libells , venting the invective spleene of their brainlesse fancies , proceeding from filed tongues but defiled hearts ▪ such black-mouth'd machiauells ( who will stumble at a straw & for their own advantage leape over a block ) should know , that princes whilst they live are gods , and especially annoynted from above , whom they ought not to touch neither to * curse or revile , no , nor so much as think an ill * thought ; how far then such are from being subject to the higher powers , and from submitting themselves to every ordinance for the lords sake let the world judge . it being i beleeve no part of their study or profession to feare god , and honour the king ; which makes that great councell so assiduous for the discovery of these incendiaries , without whose freedom or connivance questionlesse they assume this liberty , they well understanding , that the true christian religion which hath all the markes both of extreame justice and profit hath none more apparent then the exact commendation due to authority , and that all their late fractions & griefe of heart ( through so greata distance between them and the breath of their nostrills ) hath proceeded through the raising and incouragement of turbulent and seditious spirits , disswading tender consciences from yeelding a due obedience to their superiours , with sinister and affected distinctions , which being once harboured , the peace of this kingdome will speedily be dissolved ; and what is it else after so prosperous and hopefull a beginning , which hath beene the remora to hinder the waighty imployments now in agitation , and every minute groaning for a speedy event , but the woefull interruptions of malignant dispositions ? the time was , and not long since , when the sunne shin'd most clearly in our troubled horizon , yeelding as sweete an influence of royall love as ever appear'd in so drooping a hemisphere , untill the black-cloudes of faction and disobedience obscur'd so glorious a majesty ; o that there had never beene occasion offered for so great a distance and that those troublesome spirits might at last ( through a condigne punishment ) be truly sencible of so great a fraction ; but it is not the least part of their policie ( by disguising their intents under the glosse of a few smooth speeches ) to avoyd the notice of those grave censors now assembled ; who well consider , that as children ( striving to reduce a masse of quick-silver to a certaine number ) the more they presse it to their will , the farther they provoke the liberty of so generous a mettall , which by dispersing it selfe seemes to scorne their art ; even so by ( too violently ) extending and diversifying difficulties ( especially reflecting on so high a nature ) they should rather agravate then contract them ; still taking all opportunities to impart their duty to their supreame head , being well aduis'd that a multitude of opinionated and dissenting governours are for the most part accompanied with confusion ; and o that i could herein wave the mis-suggestions of the vulgar but i cannot deprecate this truth , seeing authority is so much vilified with the comick liberty of the times , nam verae voces tum demum pectore ab imo eijciuntur . shall the smallest cinders of a rich matter have its valew , and shall we thus audaciously plucke off the chaine from sacred authority ? equallity is the chiefe ground-worke of equity ; and it is our duty to submit our selves to the king as supreame ; nec debemus esse sapientiores legibus , it being not amisse for all to observe the lawes of the place {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . which made varro reply ( upon the invitation of making new lawes ) that if he were to beginne to write of religion , hee would plainly tell what his beleife were of it ; but being already received , he would speake more of it according to the custome , then the nature ; neither would give admittance for the altering of those things , acted by better judgements contrary to the opinion and gesture of this age , wherin porters , pesants and horse-groomes , shall attribute to them selves the power of reformation , when barbers shops shall have their councell-tables ; when every mechannick shall be a iudge and adviser ; nay the weaker sex under pretence of preaching shall prescribe remedies , and tell old-wives-tales : who ( though it seeme neither lawfull nor laudible ) have invoak't so much resolution as approbriously to defame , where they cannot justly reforme ; it being as improper for them to assume this liberty , as for the physitian to discourse of warre , or a meere scholler ●at of the secret designes of princes ; and though it be vndeniable that as amongst the functions of the soule some are meane and base , so in the body of a state some members will be corrupt and seditious ; so certainly as naturalists observe , that nothing sooner then feare transportes our judgement out of its due seate , nothing will more speedily distract and ruine a common-wealth , then the dangerous consequence of teditious heads , from whose outragious stormes even the diadem of a prince shall not give him shelter ; whose least policie it is not , to keepe downe the factious that their impotency may affoord security ; and though mercy is the richest iewell which adorneth his crowne ( it being proper for tyrants onely to cut off those staires by which they climbe ) yet is it not unworthy their notice , alwayes in their proceedings against men in power , either not to strike , or strike home least afterwards they hatch revenge for the disgrace , whence their liberty ( after delinquency ) may indanger his safety . but woe to that unhappy and untimely birth , who upon any pretended respects whatsoever , shall thus wound the sides , nay the honour of his soveraign● or having ( through some by-ends , private advantages or willfull malitiousnesse drawne themselves into a state most desperate , shall for the safety of their own lives or wretched fortunes , hazard the ruine of their prince or country , sheltering their serpentine glosses , under the protection of an unwilling ( if not giddy headed ) multitude , surely against such popular domination , a little thing would make me conceive an ( almost ) inexpiable hatred : alas ● is not this the way to gallop to our owne destruction ? i wish woefull experience may never show it , but if vnfortunate in so sad a tragedie , well may i say with laberius , haec die vna plu● vixi mihi quam vivendum fuit , too long have i lived to be thus miserable ; but i hope such snakes shall cast their skinnes before they be able to disgorge their poyson tamen hoc genus demoniorum , in nullo potest exire nisi in oratione et jejunio ; it being good for such men sapere ad sobrietatem , least with those donatists which saint austin speakes of in his retractions , they had rather destroy themselves with fire then returne to the church ; and doubtlesse such as thus yeeld to their owne arrogancie ( properly called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) are most destitute of reason , and will at last fall into m●dnesse , like those who formerly would be worshipped for gods ; though i make the question whither i may say with agrippa , multae literae hos ad insaniam adegerunt , it be with too much wisedome that they are besides themselves ; for certainely ( like thales ) thus veiwing the starrs they may fall into the ditch ; but my charitie suggests mee there are not many who thus camaelion-like change themselves into all collours , and indeavour to occasion the privation of our health by a willfull sicknesse , for if the tares should thus out-grow the corne we are undone , unlesse some soveraigne balme ( and that speedily ) heale the faynting pulse of this divided kingdome ; thus was the troyan state betrayed with simons teares : and thus are many weake consciences in this age seduced by ravening wolves in a sheepish habit , by whom their fancies are bound , their purses exhausted , nay their very souls ▪ damn'd unlesse they willingly imbrace their tenants which often carry with them treason and rebellion , which is no small way to raise discention in a common-wealth ; and though with an ancient father i may say of those men , student plus alta , quam apta proferre , yet wold 〈◊〉 not incurre the sensure of a libertin , my thoughts being so far from disliking the purity of the primitive patterne , ●s that they chearefully acknowledge too much zeale cannot be exprest in matters which concerne the glory of god , but in some causes discretion must be the mode●ator when a circumstance may be us'd or omitted , in which respect it often falls out that obedience is better then sacrifice , especially when it reflects upon matters of government , where kings are like planets in their orbes under the primum mobile , moving by the sweet ●nfluence of love , and unreproveable motion of justice to their subjects , an unmatchable president whereof quo nulla aetas , tulit meliorem ( no age having been blest with the like ) i dare boldly say we are now happy in , & may ●e bequeath'd as a pattern to the greatest potentat , show●ng so much piety to god both in publike & private , so much hatred of popery & superstition , in matters of religion , so much indeavour not to greive his subjects ; & for that more then common blessing which attends the peace-maker , mallice it selfe dares not ( after so late and large an expression ) to withhold the lawrell ; i deny not but some bad weeds may seek shelter from the fairest flowers , but let not therefore any blea●ed eyes , bemisted with their own fond opinions , or benighted with groundlesse aimes , think to out-view his brighter rayes , though some there are who have habitum falsorum principiorum , et falsarum opinionum , et excaecauit eos malitia eorum , who fix their envious sightes upon wrong objects , and whose mallice hath made them blind ; whose particular reflections may ( without a prevention from heaven ) give an unhappy period to our just & longing expectations , but far be such black-clouds , from troubling our horizon , withal ill advised heads , which indeavor to undermine the ground-worke of our present state , which build with untempered morter , or with unkindly flashes menace to set religion & good order in a flame ; let such take heed of vengeance from above . this being the way to exhaust our treasures without signe , to turne our temples into dens of theeves , to make this kingdome the mirrour of misery , and to render her as odious to the whole world ▪ who was somtimes rich in her private fortunes , happy in the love of her neighbours , stately in her structures ▪ dreadfull to her enemies , and surrounded with an ocean of all delights . these wil be the events of sudden innovations , & questionlesse those who thus attempt the change of goverment may not be excus'd from distaste at the governours , though never so much cloaked with the pretence of loyalty ; how safe is it when we are in a goo● way , to avoyd those by paths , which under the show o● neernesse may prove not only difficult but dangerous , tha● policie being no lesse unprofitable then unworthy to be commended which learn's us the hurt of ill councell by experience . and of him who is this way officious we may say , homo curiosus utilior est hostibus quam sibi , he is more helpful to his enemies then himself ; & if any be displea'd with the present condition of their prince or goverment● let them notwithstanding give caesar his due , & neglect him not who by no ordinary providence is appoynted their supreame , you ought not to tell him how . you will be governed , let your dispute be turn'd into supplication ▪ and if petitions may not prevaile , o presume not to let your swords come neare the lap of his garment ; so long as his commands are just obey what he injoynes , & were i● so that he sought to deprive you of your lawes or liberties goods or lives , yet should you not curse him in your hart no not speak of him with an unbeseeming respect , but desire him by whom princes rule to rectifie his heart , & in the mean time give you patience to suffer and obey . and if therebe any which hath more immediatly tasted of his ●ustice , clemency , or favour , o how opprob●ious a thing is ●t & unworthy to be mention'd , that such favorites shold ●urne apostates , abusing their received kindnes to the in●ury of the giver , retorting those freely bestowed benefits ●ike swords into his brest , certainly amongst all the ungratefullest of the sons of men those are the worst ; & for ●hy part who knowest how preposterous it is for the feet to spurne at the head , being truly sencible what thy sinnes have deserv'd , ( & imbracing the stroak ) ve●west the approaching dangers ( as for some more then ordinary cause proceeding from the first agent ) be not dismayed , when a quiet conscience & preparation for a better life will be thy comfort , then let the world ●osse as it list , and vary it self ( as it ever doth ) in stormes & calmes , thy rest is pitched a loft above the spheare of changeable mortallity , securely relying on the unevitable decree of an all seeing providence , whose ground cannot be crost with second thoughts or unlooked for events . the lillies then shal be thy comfort against the disasters of the times , & thy repose on those words , man lives not by bread onely , neither comes promotion from the east or west : absence shall make the benefit more acceptable ▪ thy want shall not be thy hell , neither shall thy heart grow heavy with the lightnes of thy fortune , or thy mirth end with thy store ; what though some strange revolutions , and portending comets seeme to affright thy tender sences ? threatning the speedy annihillation of all things with their streaming flashes ? what though the raging seas exceede their bounds , bending their swelling tydes against the christal heaven ? what though dreadfull bellona , with thundring reports and warlicke rumours invite thy trouble ? yet with chearfulnesse mayest thou looke up to that star imbroidered coate ; that canopy of silver spangles , whence those glorious lights shall not dazell , but direct thee , the rolling axell-tree shall support thee , those orderly sphearick planets shall shelter thee , the ovall orb with its glassy wall shal defend thee , thy soule being stil furnish● with oyle for the bridegrooms comming , shall joyfully expect a passage from her teadious aprentiship , & death which is the greatest of thy feares shall be but the rising of thy comforts , and setting of thy crosses , a harbour for thy hope , a sanctuary for thy sorrow , and a welcome minute to free thee from the wretchednes of this life , to the joyes of heaven . yea ▪ though han●bal be ( as it were ) now at our gates , and the warlike allarums of beating drums and sounding trumpets ( which are at this present hourely in thy eares ) send death to summon thee , to rest from thy labours , yet thy sins being limited , thy conscience quieted and the world renounced , some glorious star ( directed by a supreame providence ) shall lead thee to a safer condition , where the thought of thy paine shall ease thee , the remembrance of thy death revive thee , the dissolution of thy body unite thee , and having at last soar'd above the clouds of those raging tempests , disdain'd the rocks of adversity , triumph't in the tumultuous waves of misery● scorn'd the sulphury vapours of detracting obloquie and ( after this sollitary night of darknes ) taken thy leave of all troublesome accidents , bidding farewell to thy wants & miseries , thy soule shall sweetly solace her selfe in 〈◊〉 everlasting repose and contentment . finis . notes, typically marginal, from the original text notes for div a57134e-200 * sen● epist ▪ 62. * is● . 24. 8. ier. 7. 37 , 〈◊〉 16 : 9 : & 25 ▪ 10 ▪ eze. 〈◊〉 hos. 〈◊〉 * 1 kings 19. 1● . * acts 12 : 〈◊〉 . * ●ant . 3. 1. hose● 1● . 〈◊〉 * luk. 19. 41. 42. * 2 sam : 19. 10. mica . 1. 10. * ephe. 6. 11 , 12. * 1 tim. 3. 4. * ● tim. 3. 5. 6. * acts 17 : ●2 . iude 8. * iude ▪ 12. 13. * 2 tim. 3 6. * mat. 23 ▪ 2 tim. 3. ● ▪ 3. * math. ● ▪ 1. math. 12 ▪ 2. * exo. 22. 28. act. 23. 5. * 10. 20. * 1 pet. 2. ● . ●7 . * mat. 11. 21. the rich mans charge delivered in a sermon at the spittle vpon monday in easter week, 12 april 1658, before the lord major, &c., by edw. reynolds. reynolds, edward, 1599-1676. this text is an enriched version of the tcp digital transcription a57152 of text r32284 in the english short title catalog (wing r1274). 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. 95 kb of xml-encoded text transcribed from 29 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a57152 wing r1274 estc r32284 12619501 ocm 12619501 64475 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. a57152) transcribed from: (early english books online ; image set 64475) images scanned from microfilm: (early english books, 1641-1700 ; 1534:24) the rich mans charge delivered in a sermon at the spittle vpon monday in easter week, 12 april 1658, before the lord major, &c., by edw. reynolds. reynolds, edward, 1599-1676. [6], 50 p. printed by tho. newcomb for george thomason ..., london : 1658. reproduction of original in the harvard university library. eng bible. -n.t. -timothy, 1st, vi, 17-19 -sermons. sermons, english -17th century. a57152 r32284 (wing r1274). civilwar no the rich mans charge delivered in a sermon at the spittle vpon monday in easter week, 12 april 1658, before the lord major, &c., by edw. rey reynolds, edward 1658 17927 6 260 0 0 0 0 148 f the rate of 148 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2003-12 tcp assigned for keying and markup 2003-12 apex covantage keyed and coded from proquest page images 2005-01 john latta sampled and proofread 2005-01 john latta text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion the rich mans charge . delivered in a sermon at the spittle vpon monday in easter week , 12 april . 1658. before the lord major , &c. by edw. reynolds , d d. london , printed by tho. newcomb for george thomason , at the rose and crown in st. pauls churchyard . 1658. to the right honorable sir richard chiverton lord major of the city of london , and the honorable court of aldermen . right honorable , it is truly resolved by learned men , a that theology is not a bare speculative science , which ultimately terminateth and stoppeth in the understanding , but that it is a doctrine ordered and directed unto practice , prescribing not onely the b knowledge of spiritual truth , but the c doing and loving of spiritual good . the apostle calleth it the d acknowledgment of the truth which is after godliness ; the learning of christ , and of the truth as it is in jesus . as light and heat , lustre , motion , and influence , are united in the sun , the one working with and by the other ; so treasures of wisdom and knowledge are joyned with fulness of grace and holiness , in the sun of righteousness , whose wings have healing in them . the doctrine of religion is like the e prophets vision of cherubims , where he saw wheels full of eyes ; the one for vision , the other for motion ; and hands under wings ; these to soar in contemplation , those to be imployed in action ; and lamps , and burning coals of fire ; the one for light , the other for heat . f as an heathens and hereticks moral actions do not benefit him without faith in christ ; so a christians g speculative knowledge , and meer doctrinal faith will not save him without good works , and the fruits of new obedience . h fides esse sine charitate potest , prodesse non potest though therefore we dare not ascribe unto good works , any meritorious dignity , or proper causality , whereby they procure or produce salvation for us , yet such a i necessity of them we ever acknowledge , as that without walking in the way of holiness , we shall not arrive at the kingdom of glory ; without doing the will of god , we can never expect to receive the promises . and as it is a dangerous temptation of satan on the one hand , to perswade men to deifie their own good works , by putting confidence in them ; so it is no less dangerous on the other hand by meer notional , aiery and platonical speculations to eat out all care of good works , and those moral duties of piety , temperance , righteousness , and charity , in which the life and proper vertue of true saving faith doth exert it self . these considerations moved me , when i was invited to preach before you at that solemn time when many proper objects of good works use to be presented to your eyes , to single out that argument to treat upon . and that so much the rather , because we live in times wherein there is a concurrence of many of those symptomes and distempers , upon which our saviour hath concluded , that the love of many should wax cold : wars , and rumors of wars , nation against nation , kingdom against kingdom ; many offended , many hating one another , many false teachers , many seduced people , and , above all , an abundance of iniquity . and indeed , it may be justly feared , that where there are so many divisions , prejudices , animosities , differences both of judgment and interest , to say nothing of the luxury , delicacy , vanity and excess in private expences , there cannot but consequently be a very great obstruction in the current of good works . my hearty desire and prayer is , that as this sermon received favorable audience from you , and is now by your own direction exposed to a more general view , so some signal blessing may follow the publication thereof , that thereby the hearts of many rich men may be inlarged to honor the lord with their substance , and to let their merchandise , and their treasures have inscribed upon them , holiness to the lord . your honors most humble servant in christ , edward reynolds . the rich mans charge . 1 tim. 6. 17 , 18 , 19. charge them that are rich in this world , that they be not high-minded , nor trust in uncertain riches , but in the living god , who giveth us richly all things to enjoy ; that they do good , that they be rich in good works , ready to distribute , willing to communicate ; laying up in store for themselves a good foundation against the time to come , that they may lay hold on eternal life . the wiseman telleth us , that a word fitly spoken , is like apples of gold in pictures of silver , prov. 25. 11. and our lord in the prophet telleth us , that he had the tongue of the learned , to speak a word in season , isai. 50. 4. paul at athens disproved the superstition of that learned city , out of the inscription of their own altar , and the testimony of their own poet , acts 17. 23 , 28. and before * felix , a corrupt and intemperate judge , he preached of righteousness and temperance , acts 24. 25. in solemn and publick meetings , the most needful doctrines to be pressed , are those which are most suitable to the auditory . when timothy is to preach before rich men , the apostle here furnisheth him with the materials of his sermon , to warn them against the sins incident to that condition , and of the duties incumbent upon it ; and because hard duties are both to be urged with cogent arguments , and sweetned with special comforts , here are motives of both kindes used , that by the necessity and the utility , they may be perswaded unto the duty ; so that my text is a very fit present for an assembly of rich citizens , a present of gold and silver , apples of gold in tables of silver , a present of treasures , stable and abiding treasures , a good foundation , an eternal life , and all to be had not {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , in this present now , but {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , in that living god , who is yesterday and to day the same , and for ever , and who never faileth or forsaketh those that trust in him . the apostle having before shewed the great mischeif of covetousness , that godly contentment is true gain ; that resolutions to be rich , do cast men upon desperate and frequent temptations ; that worldly love is a seminary of unbelief , apostacy , and all mischeif ; and having warned . timothy in his own conversation , to avoid such dangerous lusts , doth further direct him in his ministerial function , to lay the same charge upon worldly rich men , in the words which i have read unto you . wherein we have , first , timothies duty , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , to charge . secondly , the subject of that charge , rich men . thirdly , the limitation of that subject , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , rich men in this world . fourthly , the particulars and materials of the charge , set down negatively and affirmatively , and both twofold . the negative , not to be high-minded , not to trust or hope in riches ; with a reason which reacheth unto both , because of the uncertainty of them . the affirmative , 1. to trust in god , with a double reason of that ; his life , he is the living god : his bounty , he gives , gives richly , gives all things , and with the things gives an heart to enjoy them . 2. to imitate god in this divine work of bounty and liberality , expressed first , by the matter of it {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , to do good . secondly , by the manner of doing it , viz. 1. to do it copiously , to be rich in good works , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . 2. to do it chearfully , readily , easily , with an aptitude and propension thereunto , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . 3. to do it diffusively , extensively unto community , or to do it modestly , humanely , lovingly , gently , without morosity or exprobration ; to be {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} as lucians expression is , that others may be partakers of our good things with us . and this duty is pressed by a very elegant reason , in a way of {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and as a prolepsis or prevention of what might be objected . if i be so diffusive and communicative to others , i shall leave nothing for my self , or those of mine own houshold ; this the apostle preventeth , telling us , first , that thus to lay out , is to lay up , and that as in a treasure , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . it is like scattering of seed , in order to an increase and harvest . secondly , that thus to lay out upon others , is to lay up for themselves , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . thirdly , that hereby the uncertainty and instability of riches , is corrected and fixed , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} turned into {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . fourthly , whereas worldly riches are onely {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , for the present time , they will not descend after a man when he dies ; being put into good works , they are {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} returnable into another country , a mans works will follow him , he shall finde them again after many days . and whereas they being of a muddy and . slimy original , are slippery and cannot be held ; either we shall go from them , or they from us , they have wings , and will flie away ; that which is thus laid up , by them may be held , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} that they may lay hold . fifthly , whereas a mans riches cannot lengthen his life one night beyond the period which god hath fixed . being thus laid out , and laid up , to comfort the lives of others , they are graciously by god rewarded with eternal life . an house thus founded , shall continue for ever . 1. timothies duty , charge those that are rich . he doth not say , flatter them , nor please them , nor humor them , nor fawn upon them , or crouch to them ; nay , he doth not say what sometimes he useth to do himself , beseech them , intreat them , perswade them ; but he giveth timothy the same power towards them , as he used towards him . vers. 13. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . as 1 tim. 4. 11. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , these things command and teach . it is true , the ministers of christ , are the servants of his church . the levites and priests were so , they served the lord , and his people israel , 2 chron. 35. 3. the apostles themselves were so , our selves your servants for jesus sake , 2 cor. 4. 5. yea , the lord of all , whom the angels worship , took upon him the form of a servant , phil. 2. 7. came not to be ministred * unto , but to minister , matth. 20. 28. and he who was the apostle , the high priest , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the great , the cheif shepherd , is pleased to be called by one of the lowest appellations {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a deacon , a minister of the circumcision , rom. 13. 8. servants then we are , and accordingly must in humility , in meekness , in condescension , stoop to men of the lowest degree ; the very angels of heaven do so , they are {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , ministring spirits , heb. 1. 14. but you must consider we are servants to your sculs , not to your wills , much less to your lusts : so servants to you , as that we must give accompt of our service to a greater lord , who gives us authority and power , as well as ministery and service , tit. 2. 15. and therefore in the delivery of his message , we may not so be the servants of men , as to captivate the truth of god , and make his spirit bend and comply with their lusts , i cor. 7. 23. gal. 1. 10. there is a majesty and power in the word of christ , when set on with his spirit , who spake {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , as one having authority , matth. 7. 29. and regarded not the persons of men ; which no power , wealth , or greatness , can be a fortification against . it is as a two-edged sword , sharp in the hearts of christs enemies , able to break rocks , to tear cedars , to pull down strong holds , to smite the heart , to stop the mouth , to humble an ahab , to shake a felix , to aw an herod : it is the arm of the lord , which can sling a stone into the conscience of the stoutest sinner , and make it sink like goliah to the ground : it can so shake a man with conviction of guilt and prepossession of wrath , that he shall go in sackcloth and ashes , weeping and mourning , roaring and rending of himself , till his soul draw nigh to the grave , and his life to the destroyers . and there is an authority in the office , which dispenceth this power of god ; being the ambassadors of christ , there is a {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a liberty and boldness belonging to our charge ; so that albeit we must manage the same decently and prudently with due respect to mens stations and degrees , shewing all meekness to all men ; yet we must do it , first , impartially without respect of persons ; secondly , zealously against the daring presumptions of the greatest sinners . say to the king and to the queen , humble your selves , jere. 13. 18. i have made thee a defenced city , and an iron pillar , and brazen walls against the whole land , against the kings of judah , against the princes thereof , against the priests thereof , and against the people of the land , jere. 1. 18. a minister of christ , though he must be meek and lowly , gentle , and patient , of a dovelike innocency , and of a winning compliance ; yet he must not be a low-spirited man , to fear the faces or the frowns of men ; he must magnifie his office , as paul did , and dare to be as bold for christ , as the proudest sinners can be against him . the file is as impartial to silver and gold , as it is to brass and iron : the honey though it be sweet , yet it cleanseth ; oyl though soft and smooth , yet fetcheth out the poyson which lies in the stomach . ministers must be bold to speak the gospel {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} with much contention , 1 thes. 2. 2. to cause the truth of christ to enter into a combate with the lusts of men , to deliver it in the spirit and power of elias , to sever the pretious from the vile : not to please men , except in case when they may be edified and profited ( then we may please them , 1 cor. 10. ult. ) not to please them by strengthning their hands in wickedness , but to please god that trieth the heart . they must speak nothing but as the word and oracles of god , 1 pet. 4. 11. and when they do so , the richest and greatest amongst men ow as much reverence , fear , trembling , and obedience to the word , as the meanest : nay , many times as a canon bullet makes more battery upon a stately pile of building , then upon a wall of mud , and a tempest doth more easily break an oak or cedar , then a low shrub ; so the majesty of the word delighteth to shew it self more in taming the pride of an ahab , or a pharaoh , or a doeg , then of other mean and inferior persons . besides , great men stand so much the more in need of plain-dealing from ministers , by how much the less they meet with it from other men . some flatter them , others fear them , some are bewitched with their favors , and others are affrighted by their frowns ; but the word of the lord is not bound , the spirit of the lord is not straitned ; his ministers are or should be full of judgment , power and might , to declare their transgressions to the heads of the house of jacob , and to the princes of the house of israel , mic. 3. 8 , 9. besides , they are in more danger ; the richest land is more subject to be overgrown with weeds and thistles ; great men are apt to be hardned , ensnared , tempted unto more pride and stubbornness . and as they are under greater danger , so they are under a greater trust , and are responsible to their lord for more talents ; their conversion is of a more general influence and concernment , then that of mean and private persons ; their meekness and professed subjection to the gospel of christ , doth give much glory and abundant thanksgivings unto god ; and therefore no where is the charge more seasonable , charge those that are rich in this world . they say the crowing of a cock will cause the trembling of a lion : what is a bee to a bear , or a mouse to an elephant ? yet if a bee get his sting into the nose of a bear , or a mouse creep into the trunk of an elephant ; how do so little creatures upon that advantage , torment the greatest ? now the richest men have a tender part , into which a sting will enter . the conscience is as sensible in a prince , as in a beggar ; and therefore the one as well as the other equally exposed to the charge of god . and therefore the apostle as he doth in humility beseech and exhort , so he doth in authority give commandments by the lord jesus unto the church , 1 thes. 4. 1 , 2 , 11. and four times in one chapter , speaketh in that language of authority , 2 thes. 3. 4 , 6 , 10 , 12. a physician sometimes gives a cordial to a poor man , and a vomit to a prince ; tempers his physick not to the dignity of the person , but to the quality of the disease : and so must the ministers of the gospel . eadem omnibus debetur charitas , non eadem omnibus adhibenda medicina ; aliis blanda est , aliis severa , nulli inimica . let us now consider the subject of this charge , charge those that are rich in this world . he doth not forbid men to be rich , as if christian perfection consisted in voluntary poverty , as some would perswade us . when christ pronounceth a wo unto those that are rich , he shews us whom he means , even such as receive all their consolation in this world , and are wholly forgetful of another , luke 6. 24. when he said to the yong man , if thou wilt be perfect , sell that thou hast and give to the poor , matth. 19. 21. he speaks not of evangelical counsels , or a state of perfection and supererogation beyond the fulfilling of the law ; but he speaketh {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} by way of trial , and to convince him of that worldly love which obstructed his salvation ; of his self-deceit in conceiving he had done all that the law required ; of his unsoundness and insincerity of heart , which could not forgo all when christ required it , to be his disciple , luke 14. 26. which could not suffer the loss of all things , and count all dung for the excellency of the knowledge of christ , phil. 3. 8. which could not with abraham , leave his country , and kinred , and fathers house , to follow the command of god , gen. 12. 1 , 4. and with peter and the other disciples , leave nets and boats , and fathers , and all to follow christ , matth. 19. 27. and with barnabas , sell all , and lay down all at his feet , acts 4. 36 , 37. * and so clem. alexandrinus , origen , hilary , austin , and others , understand that answer of christ . he doth not then forbid to be rich : riches are the good gifts of god , prov. 10. 22. the lord had in his church , as well a rich abraham , job , david , solomon , as a poor lazarus . yea , in those times of danger and persecution , the spirit of the lord which blowcth where it listeth , did finde out a joseph of arimathea , a sergius paulus , a pudens , ( who was a man of a senatorian order , as baronius telleth us , married unto claudia , a lady of this island , of which marriage we read in martials epigrams . ) yea , we read of saints in the family of narcissus , who was that vast rich man , worth ten millions of pounds in the days of claudius the emperor ; for of him do calvin , p. martyr , paraeus , grotius , and other learned men understand that place , rom. 16. 11. though baronius think that he was dead when that epistle was written . we finde mention likewise of saints that were of caesars houshold , phil. 4. 22. if any place in the world were like hell , certainly nero's court was the place , yet even there we meet with some that belonged unto heaven . rich then he forbids them not to be . neither doth he forbid the use of such lawful means , by which , through gods blessing thereupon they may be rich . we must maintain honest trades for necessary uses , tit. 3. 14. we must be industrious in them , that we have lack of nothing , 1 thes. 4. 11 , 12. it is true , in every estate , as well of want as plenty , we must be content , phil. 4. 11. ( for there is a rich discontent as well as a poor ) we may not will , resolve , conclude upon it , that whatever come of it , by any means by which it may be effected , we will be rich , 1 tim. 6. 9. we may say so of grace and glory , whatever pains or danger it cost me , i will venture all for grace ; but not so for riches ; they are not absolutely and per se good ; and therefore not simply to be desired . we may not seek great things to our selves ; they who have most need of them , may not greatly multiply them to themselves , deut. 17. 17. cyrus esteemed himself more rich in the hearts and love of his people , then in his exchequer , as he told croesus . we may be more rich in a narrow estate , with gods blessing , then many wicked men are in the midst of their abundance , psa. 37. 16. as a man may be rich in bonds , who hath but little money in hand ; so may a good man be rich in promises , who is but narrow in possessions . he forbids treasures of unrighteousness , micah 6. 10. hab. 2. 6 , 9. jere. 22. 13. he forbids misplacing of treasures , making our hearts the repositories of them , psal. 62. 12. but when god is pleased without the concurrence of our sinful actions and affections to give in abundance , we may with a good conscience enjoy it , so long as it doth not draw away our delight from god , but enlarge our hearts to honor him therewith , and humble them the more to listen to his charge , and to be inquisi●ive after his counsel . i shall not stand to inquire what measure of wealth it is which makes a man a rich man : we read of the vast riches of croesus , pallas , narcissus , lentulus , seneca , * and others , and of the monstrous and portentous expences almost beyond arithmetical computation in the luxury of games , feasts , apparel and buildings amongst the romans , and others . cleopatra dissolved and drank in one draught of wine , a pearl of above seventy eight thousand pounds in value . the ornaments of lollia pautina amounted to above three hundred thousand pounds ; and p. clodius dwelt in an house which cost him above one hundred and fourteen thousand pounds . there is no standing quantity which makes the denomination of a rich man . in the apostles accompt , he certainly is a rich man who hath plenty sufficient for his calling , his occasions , his train , family , posterity , for necessary , decent , and liberal expences : in one word , whose estate is amply proportionable both to his condition and to his minde ; for copiosum viaticum {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and penury doth not consist {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , but {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , not in narrowness of wealth , but in vastness of desire . so that which is sutable to a mans minde , and to his train or estate , makes him a rich man . but yet still all this wealth is but {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , it inricheth a man but between this and his grave . his glory will not descend after him ; in all points as he came into the world , so he must go out , naked in and naked out ; he brought nothing in , he can carry nothing out ; he passeth , but the earth abides , and his house will know him no more . and this shews the baseness of worldly wealth , first , that it is communicable to the men of this world , who have their portion onely here ; their bellies may be filled with these treasures ; they may have more then heart could wish , they may be mighty in power , and spend their days in wealth , they may joyn house to house , and lay field to field : no man can know love or hatred by these things ; a nabal , and a doeg may have them as well as an abraham , or a david . jacobs ladder which conveyeth to heaven , may have its foot in a smoaking cottage , and there may be a trap-door in a stately palace which may let down to hell . secondly , that it is of but a very narrow use , like a candle , needful in the night , but absurd in the day ; like brass tokens , fit to buy some small trifles with , but not to purchase an inheritance . all the difference which riches make amongst men , are but {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , in this little isthmus of mortality . as in casting accompts , one counter stands for a thousand pounds , another for a penny ; as in setting letters , the same letter may one while be put into the name of a prince , and the next time into the name of a beggar ; but when the counters are put into the bag , and the letters into their boxes , they are there all alike ; no difference between the dust of dives and lazarus . come to ahab and jezabel when the dogs have done with them , and their vineyard and their paint is vanished unto all eternity . a living dog is better then a dead lion , a dead lion no better then a dead dog . our wisdom therefore it is to labor for that which solomon calleth durable riches ; which is current in another world , which will follow a man when he dies ; his wealth will not , his works will , revel. 14. 13. to make the fear of the lord our treasure , isai. 33. 6. to be rich towards god , luke 12. 21. to lay up treasure in heaven , luke 18. 22. to buy of christ gold tried in the fire , that we may be rich , revel. 3. 18. as abraham sent jewels of silver and gold and rayments unto rebecca , the wife of isaac , the son of promise , gen. 24. 53. so doth the lord give rich and pretious ornaments unto the church his spouse , ezek. 16. 10 , 13. the graces of the spirit are compared unto chains and borders of gold , and studs of silver , cant. 1. 10 , 11. these riches are returnable into heaven ; to be rich in faith , in knowledge , in wisdom , will stand us in stead , when the world hath left us . things which come from heaven to us , while we are on the earth , will go to heaven with us , when we leave the earth . graces are like the waggons which joseph sent to carry jacob his father , gen. 45. 21. they are the vehicula , like eliah's chariot of fire , to transport the souls of believers unto christ . men naturally desire durable things , strong houses , clear titles , lasting garments , jewels , and pretious stones that will go every where . no riches are indeed durable , but those that are heavenly ; no rust , no moth , no theif can reach them : what the philosopher affirmeth of heavenly bodies , is certainly true of heavenly graces , they are incorruptible . there is a strange contradiction between mens professions and their practice . ask a man which in his conscience he thinks the best , riches or grace , and he will answer very truly , there is no comparison , no more then berween god and mammon : riches not to be named the same day with grace . but observe it , and you will finde no man sit still , and drowsily look when riches will drop into his mouth ; but he riseth early , and goeth late to bed , his worldly heart shakes and awakeneth him , surge , inquit avaritia , ejah surge , negas ? instat , surge inquit , non queo , surge . he sweats , he toils , he spends his time , his studies , he ventures far and near , per mare pauperiem fugiens , per saxa , per ignes . but for durable riches of grace and glory , which our saviour says , must be labored for ; which solomon tells us , must be searched and digged for as for hidden treasures , prov. 2. 4. how few are there who evidence the truth of their profession by the measure of their diligence ? who are not far more supine in their pursuance of holiness then of wealth ? surely even in this sense is that of saint james true , your silver and your gold shall rise up in judgment against you , and plead as cyprian tells us , satan will plead against wicked men by way of exprobation , i never died for them , i never made promises of eternal life unto them : so will your money say , i was never able to cleanse their consciences , to remove their guilt or fears , to pacifie their hearts , to secure their salvations , to present them without spot or wrinkle to god ; yet me they woed , and worshipped , and hunted after , and left grace and mercy , righteousness and peace , christ and salvation , unsaluted , undesired . o learn we to build our house upon a rock , to get a kingdom that cannot be shaken , to have a city which hath foundations ; crowns may fall , thrones may miscarry : such may the storms be , as may subvert the cedars of lebanon , and the okes of bashan , as may overturn towers and palaces . treasures of darkness , hidden riches of secret places may be searched out and taken away ; but the righteous shall not be moved , he shall not be afraid of evil tidings . the name of the lord is a strong tower , in the which he shall be kept in perfect peace , because in the lord jehovah is everlasting strength . let us now proceed to the matter of the charge , which is first negative , and that double . first , that they be not high minded . this notes that there is a secret malignity which riches meeting with corruption , have in them , to lift up mens mindes above their due region . tyrus deified her self , because of her wealth . thine heart is lifted up , because of thy riches ; and thou hast set thine heart as the heart of god , ezek. 28. 5 , 6. according to their pastures so were they filled , they were filled and their heart was exalted ; therefore have they forgotten me , hos. 13. 5 , 6. whence that caution which moses gives unto israel , beware , least when thou hast eaten and art full , and hast built goodly houses , and dwelt therein : and when thine herds and thy flocks multiply , and thy silver and thy gold is multiplied , and all that thou hast is multiplied ; then thine heart be lifted up , and thou forget the lord thy god , &c. deut. 8. 12 , 13 , 14. men are like larks , very silent and modest when they are low and on the ground ; but in a warm and glorious sunshine they soar up , and are very clamorous . and though they be never a dram the holier , the nearer to heaven , the safer from hell by all their wealth ; yet they think highly of themselves , walk with more state , look with more disdain , breathe more skorn , keep more distance , that you would not think such an one a richer onely , but another man . put mony into a bag , and the bag remains leather or canvas still ; but if it once get into the heart of a man , he is presently changed , his thoughts of himself greater , and of others meaner then they were before . this the apostle saith should not be so , for after all this , it is but man still , eccles. 6. 10. and the word is as much above him , as before . a hill is proud and overtops the valley ; but in comparison of the sun , they are equally distant , and that haply scorcheth the one when it reviveth the other ; as the same word it may be , comforteth a poor believer , and scourgeth a rich sinner . a rich man then should not be high-minded : for 1. riches are not noble enough to raise the minde , or to put any solid value upon a man more then he had before . righteousness indeed , because it comes from heaven , can exalt and lift up thitherward : but things of a meer earthly extraction , do rather depress then heighten the soul , they bear no proportion unto it . the heart is as improper a place for riches , as a mans purse or barn is for grace . the minde is the seat of wisdom , of knowledge , of divine impressions ; whereas earthly things can per se , and in their own nature operate onely unto earthly effects . they may indeed be used by sensual lusts , as the foams and instruments of pride and luxury , and by special wisdom , as the vehicula of charity and mercy ; but of themselves they adde nothing of real value to a man . a poor man may be richer by one promise of the gospel , by laying up but one line of the scripture in his heart , then a doeg or a nabal , by the cattel on a thousand mountains . 2. rich men are at best but stewards ; for the earth is the lords , we are but tenants , depositaries , treasurers unto him . now a steward or princes treasurer is the self same man , no change of state , no ebb or flux of greatness , when he hath the custody of thousands or of tens : and surely god gives us our riches to honor him , and not our selves withal . 3. rich men walk amongst more snares and temptations ; for riches are the materials which provoke , excite , foment lust , call forth sinful pleasures , worldly love , self-confidence , contempt of the word , endanger our apostacy in times of persecution , and our security in times of peace . and this is certain , that a full estate , is like a full diet ; as this requires more strength of nature , so that more wisdom and grace to order and to digest it . therefore a rich man ought to look downward the oftner , to take care of his feet , and the higher the winde is to hoise up the fewer sails , because there are rocks and shelves round about him . 4. in making men rich , and setting them in great places , god hath exalted them enough already , and they ought the rather to be more low in their own eyes . the highest boughs in a tree are the slenderest , the more nature hath raised them , the smaller they are in themselves , and by that means the less endangered by the tempests which they so easily yeild unto . and so it should be with us , the more we are exalted by god , the less we should be in our own esteem ; and the less we are in our own esteem , the safer we shall be against any temptations . humility is not onely an ornament , but a protection . we see the fruit grows upon the twigs and smaller branches of a tree , not upon a stock : humility makes way to fruitfulness , and fruitfulness back again to humility . the more weighty the ears of corn , the more they hang downward towards the ground . the richer things are , the more humble they are . ambition was the sin of the bramble ; the vine , olive , fig-tree , were contented with their former dignity . clouds , the fuller they are , are the more heavy ; the earth is the richest , and yet the lowest element . christ had in him the treasures of wisdom and grace , and yet in nothing more proposed himself unto us as an example , then in meekness and humility , matth. 11. 29. john 13. 13 , 14. phil. 2. 5 , 6 , 7. and what comparison is there between christ the heir of all things , and the richest man on earth . when the lord of glory , who thought it no robbery to be equal with god , humbled and emptied himself , and made himself of no reputation ; what is there in sinful dust and ashes , that he should be proud ? we see in the body one member hath more magnitude , nutriment , dignity , imployment then another ; but none hath more humility then another . the head will be as ready to study for the hand , as the hand to work for the head ; the tongue as forward to speak for the foot , as the foot to move for the tongue . and all christians profess to be members of the same body , and therefore none should be proud or disdainful towards another . 5. why should a mans work and service make him proud ? commonly pride and idleness go tother , ezek. 16. 49. now the more riches god gives a man , the more work he sets him about . if we see a mans shop full of wares , of instruments , of servants , commodities continually imported , we conclude such a man is full of business : when the lord doth multiply mens estates , he doth multiply their employments . and we see tradesmen , though upon festival times they will put on rich apparel ; yet upon working days they go in a more plain and careless fashion . now of all other work , a christians work will not let him be proud . lastly , why should i for a little difference in this one particular of worldly wealth , despise or disdainfully over look my poor brother ? doth a lawyer despise a physician , because he hath not read the code or the pan●ect ? doth a physician despise a lawyer , because he hath not read galen or hippocrates ? doth the eye despise the ear , because it cannot see ; or the tongue the hand , because it cannot speak ? have we not all one lord , one faith , one hope , one spirit , one gospel , one common salvation ? when so many and great things unite us , shall our wealth onely disunite us ? one sun shines on both , one air refresheth both ; one blood bought both , one heaven shall receive both : onely he hath not so much of the earth as i , and possibly much more of christ . and why should i disdain him on earth , whom haply the lord will advance above me in heaven ? why should i brow-beat , and proudly overlook him , whom christ hath adorned with his grace , and honored with his presence ? we see a rich man hath no reason to be high-minded ; but he that is so , will not stop there . he that makes an idol of his riches , will worship and trust in it , when he hath done ; and therefore timothy must give rich men a second charge . that they trust not in uncertain riches ] by which , first , he giveth us a plain intimation , that rich men are naturally apt and prone to trust in their riches ; as it is said of doeg , that he did not make god his strength , but trusted in the multitude of his riches , psal. 52. 7. and solomon telleth us , that the rich mans wealth is his strong tower , and an high wall in his own conceit , prov. 18. 11. as thrasylaus by a melancholly fancy judged all the ships in the harbor at athens to be his ; so a rich man judgeth all the safety and security , that the world can afford to be his own , because he hath that unum magnum which will help in the sorest extremities . every man is conscious to himself , both of his wants and of his dangers ; what good he is defective in , what evil he is exposed to : and therefore doth what he can for assistance to procure the good he wants , and to repell the evil he fears ; and of all assistances , he looketh upon this as the surest , because money answers unto all . the fool in the gospel promised himself , ease , long life , many years , to eat , to drink , to be merry , and all in the confidence of his riches , luke 12. 19. how many men trust their wealth to uphold their wickedness , and lean upon them while they fall from god ? how many take a liberty of violence , rapine , cruelty , oppression , luxury , prophaneness , because they think their wealth will be an advocate and a varnish unto all ? how many , if christ and mammon should come into competition , would say as amaziah did , what shall i do for the hundred talents ? arduares haec est opibus non tradere mores . so hard a thing is it not to give up our souls into captivity to our wealth . but secondly , this ought not to be neither . for first , the object must be commensurate and suteable to the affection , or else it is altogether unnatural and improper : but there is no suteableness between hope and riches : for hope and trust is ever de futuro possibili , whereas riches are onely present , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . no man can know the vicissitudes of worldly things , what a day may bring forth : bellisarius a great commander one day , and a poor beggar another . there must be permanency , stability and fixedness in that which a man casts his anchor upon , but riches take to them wings and flie away . secondly , the true object of hope and trust , is bonum arduum . i trust in that which can help me in such arduous and grand matters , wherein i cannot help my self , in that which is adequate to all mine extremities ; which hath more good in it , then any of mine evils can embitter , and more strength in it then the weight of any of my extremities can over-bear . but now riches are not at all suteable to a mans greatest extremities : when my lungs are wasted , my liver dried up , stones in my kidneys too big for the passages : if all the stones in mine house were diamonds , and i would give them all for the removal of these distempers , it could not be done . when death comes , what crowns or empires can ransome out of the hands of the king of terror ? when my conscience stings me , and the arrows of god stick fast in me , and i am summoned to his tribunal to be there doomed : in such cases , neither treasures , nor multitude of riches can deliver in the day of wrath , prov. 10. 2. 11. 4. riches are but like the leaves of a tree , beautiful for a season ; but when winter and storms arise , they fall off and are blown away . 3. the apostles reason in the text , they are uncertain riches . uncertain , 1. in their abode , subject to a moth , a rust , a theif . some things precious , but so thin , that a moth can eat them up . if more massie and solid , as gold and silver , rust and canker , some slow and lingring lust , can insensibly eat them out ; but both the one and the other subject to a theif , to some outward accident and miscarriage , which may spoil us of them . 2. in their promises and pretences ; the fool promised himself long life , but was answered with an hac nocte . many mens riches are like israels quails , promise meat , but bring a curse ; like ezekiels book , chap. 2. 10. 3. 3. tastes like honey , but is written with woes . like johns role , sweet in the mouth , but bitter in the belly ; like belshazzers feast , wine on the table , and an hand-writing on the wall . achans wedg of gold , gehazies talents , ahabs vineyard , jehoiakims wide house , and large chambers , were all but like the queens feast unto haman , as poysoned dainties , sweet to the taste , but attended with death . beds of ivory , lambs of the flock , calves of the stall , instruments of musick , wine in bowls , precious oyntments , all comical harbingers of a tragical catastrophe , they shall go captive with the first that go captive , amos 6. 4 , 7. little reason to put trust in such false and uncertain things , which do not onely lye and disappoint , but like a broken reed run into the arm of those that lean upon them , kept to the hurt of the owners of them , as the wise man speaks , eccles. 5. 13. but great reason for rich and poor to trust in god , who is a good able to replenish the soul , to help it in greatest extremities , true and faithful in all his promises ; and truth is the ground of trust . no attribute of god , which the soul may not rest upon . his eternity , he will never fail me , in him there is everlasting strength : his immensity , i have him ever with me : his omniscience , i want nothing but he knows it : his omnipotence , i suffer nothing but he can rebuke it : his wisdom , he can order every condition to my good . if i do my duty in the use of means , i may comfortably venture on his blessing for an happy issue . he is a living god , he ever abides ; is a fountain of life to his poor servants ; all that is desireable is comprised in this one word life : what ever we delight in as good , is in order to the support , or to the comfort of life . now riches can neither give life , nor preserve it , nor restore it : a mans life stands not in his abundance , then there would be no poor man alive . it is not our bread , but gods word of blessing which feeds us , and that blessing he can give to pulse , and withdraw from quails . riches perish , but god lives ; riches sometimes make us to perish , but god makes us live . a theif can take away my gold , but who can take away my god ? what hath a rich man if he have not god ? and what wants a poor man , if he have god ? an acre of land , and a shepherds cottage in the south , with the warmth and benignity of the sun , is better then twenty thousand acres , and a stately palace under the north pole . better be in a wilderness with god , then in a canaan without him . if thy presence go not with us said moses , carry us not up hence , exod. 33. 15. he is a bountiful god ; he is good , and he doth good ; he is life , and he gives life , to him alone it belongeth to supply all necessaries , all comforts of life unto us ; we place riches in his throne , we transfer his work and office upon them , when we make them the objects of our trust . he gives , so do not riches ; they buy , they do not give . i must part with so much of them , as i will proportionably have of other things : but when i have god , i need not exchange him away for other things ; he brings them eminently in himself , he gives them bountifully with himself . the earth is his , the silver and the gold his , the power , the strength , the wisdom , whereby we get riches , his ; the blessing upon that strength and wisdom , his ; we are not the getters , but he is the giver of them . and if we boast of them , and trust in them ; he that gives , can take them away ; they that receive , must not glory as if they had not received . and if he give first , he may well charge us to give too , since he requireth of us but his own . he gives all things : all the wealth in the world could not buy a mouthful of air , or a drop of light , if god subduct it . rich men give nothing for sun , and moon , and stars , and breath , and health , and strength : god is the free giver of all . the earth he gives to the children of men . all things that pertain to life and godliness , 2 pet. 1. 3. ( two things which all the riches in the world cannot reach . ) all things in the promises , all are yours , 1 cor. 3. 23. i have all , i abound , i am full , phil. 4. 18. as having nothing , and yet possessing all things , 2 cor. 6. 10. all things in measure , in proportion to our capacity , to our ability , to our exigences , to our occasions . all things necessary , all things suteable ; withholds no good thing , nothing but that which would be a snare and a temptation unto us ; we are not straightned in him , but in the bowels of one another ; our covetousness may defraud our brethren , gods bounty doth not . all things richly : there is not the poorest man living who is able to number up all the mercies which he doth enjoy . the light which he sees is mercy ; the air he breathes , mercy ; the ground he walk on , mercy ; the bread he eats , the water he drinks , the rags he wears , mercy ; the bowels of those that pitty him , mercy ; the bounty of those that relieve him , mercy ; if dogs lick his sores , mercy ; if a potsherd to scrape him , mercy ; rotten rags to jeremy in a dungeon , mercy ; a basket to paul in a garison , mercy : but for the poor in this world to be rich in faith , heirs of a kingdom , to have the same common christ the same hope , and spirit , and salvation ; for a poor lazarus to have the bosome of a rich abraham to rest in at the last : how can the poorest saint in the world , deny unto god the praise of being rich in mercy ? it is not barely want , but ignorance of our deservings , ignorance of our enjoyments , unthankfulness to god , envy against others , our murmuring , discontent , idleness , imprudence , improvidence which makes men poor : were their hearts and mouths more enlarged towards god in praises , other mens bowels would be more enlarged to them in bounty and releif . lastly , he gives all things richly to enjoy ; and that is more then all the world can do . if it give the possession , it cannot give the fruition , it cannot give an healthy body , it cannot give a chearful and contented minde , it cannot free a man from disquieting thoughts , from anxious fears , from discruciating cares , from wearisome labors , from continual sollicitude ; it cannot give either a free , or a chearful , or a pure use of the things which a man hath . as it is god that gives the power to get riches , deut. 8. 18. so it is he who giveth knowledge , skill , wisdom , an heart seasoned with his fear , and cheared with his favor , whereby we may with quiet contentment , and sweet tranquillity , make use of those blessings which are reached unto us by the hand , and sanctified by the word , and sweetned by the sense and comfort of the love of god . it is gods blessing alone which maketh rich without sorrow , prov. 10. 22. which by his fear , taketh away the trouble of great treasures , prov. 15. 16. which maketh us enjoy the fruit of our labors , psal. 128. 2. which makes us eat and drink before him with chearfulness ; eat the fat , and drink the sweet , because the joy of the lord is our strength , 1 chro. 29. 22. nehe. 8. 10 , 11 , 12. this is the frequent doctrine of solomon , eccles. 2. 24 , 26. & 3. 13. & 5. 18 , 19. & 6. 2. so much for the first affirmative duty , to trust in god , who alone is the fountain of our life , the author of our comforts . we proceed now unto the second , which is to imitate god in these his works of bounty , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , to do good , to be rich in good works ; for god hath not given them to us onely to enjoy , but to do good with them too . he hath not given them for the fuel of our pride and luxury ; but for the good of our souls , and the comfort of our poor brethren . we have our waters not onely to drink our selves , but also to disperse abroad , prov. 5. 15 , 16. good works are taken either in a more large sense for all such actions of regenerate men , as they do by the help of the holy spirit , in conformity to the law of god . as he that doth good , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , is said to be of god , 3 john v. 11. and governors are said to be for the praise of those that do well , 1 pet. 2. 14. or else more strictly for works of bounty , charity , and beneficence ; as tabitha is said to have been full of good works and alms deeds ; where the latter clause is exegetical of the former , acts 9. 36. as elswhere , do good and lend , hoping for nothing again , luke 6. 35. now it being here restrained to such good works as it is proper for rich men , as rich men , to exercise ; and being after explained by the words {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , i shall take it here in the more contracted sense for a direction touching the right use of riches , which is , to make them the materials of good works , that we may be profitable unto men . as god hath made us not onely for our selves , but to glorifie him , and to serve our generation ; so when he supplieth us with provisions , wherewith we may act towards those publick ends , he requireth that his gifts should be used , not onely for our own domestical interests , but for his honor , and the good of others . rich men have their wealth as the sun hath light , or the fire heat , to communicate unto others . and of all things , riches should be so imployed , because their whole use is in motion . some things put forth their vertue most when they rest and stand still . the earth keeps its place , and yet is fruitful . motion debilitates the vertue of some agents , and hindreth the fixing of their impressions : but the whole good that money doth , all the efficacy that it hath , is while it is in motion , and passing from hand to hand . it is as insignificant in a worldlings chest , as when it lies in the bowels of the earth . we call it current money , to note that the use of it is while it is in cursu . the duty then it is of rich men to make their wealth the materials of good works : money useth to have an image and superscription upon it , matth. 22. 20. and the prophet hath given us an inscription for ours , isai. 23. 18. her merchandise and her hire shall be holiness to the lord , and so zech. 14. 20 , 21. hereby we stamp the image of god upon them . homo homini deus , by doing good a man is as it were a god to his brother . be ye merciful , as your father is merciful , luke 6. 36. the lord could have inriched all men , but he hath said , that we shall have the poor always with us ; that so the rich may have matter to imitate god , and the poor to praise him ; that the poor may have christ for an example of patience , and therich for an example of goodness ; that the rich mans supplying the poor mans wants , may be a pledge and an assurance of gods supplying his wants . for rich and poor are relations amongst men ; but as we stand in relation to god , every man is poor , and must be always in a begging posture , luke 18 : 1. and as christ hath taught us to pray , lord , i forgive others , do thou forgive me ; in like manner , we may pray , lord , my heart and hand is open to others , let thine be so to me . 1 that am evil , am enabled by thee to give good things to others , and thou hast given me assurance that thou wilt much more give good things to those that ask them . the matter out of which these good works are to be done , must be 1. bona propria , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . our own things , luke 11. 41. & 12. 33. 2 cor. 8. 11. we must not enable our selves to do good by doing evil first , god hateth robbery for burnt-offering : we must warm the poor with the fleece of our own sheep , job 31. 20. ill gotten goods are matter of restitution , rather then of distribution . 2. bona superflua , we are to give out of our over plus and abundance , that your abundance may be a supply for their want , 2 cor. 8. 14. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that which remains and is to spare after other necessary uses , as mark 8. 8. luke 15. 17. ( though ardent charity will sometimes go beyond its power , mark 12. 44. 2 cor. 8. 3. ) to know what these remains and overplus are , we must consider what things are necessary . things are necessary upon a double ground . 1. necessaria simpliciter , without which a man cannot maintain himself and his charge at all . 2. necessaria ad decentiam status . necessary to the decency and quality of a mans condition ; that which is abundant for a tradesman , may be too little for a nobleman . now in case of extream necessity of our brother , we ought to relieve out of that which is necessary to our own decent condition . he that hath two coats to give to him that hath none , rather then to see him perish , luke 3. 11. in cases of ordinary necessity we are to give out of our overplus and abundance , providing for the decency of our own condition , which is to give as we are able , according to the blessing of god upon honest labors ; so much the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} importeth , 1 cor 16. 2. which doth not hinder our endeavors to lay up and provide for our families and posterity , which the apostle requires , 1 tim. 5. 8. 2 cor. 12. 14. the object or matter circa quam of our good works , are first , the worship of god , and things subservient and conducent thereunto ; as maintaining poor scholers in the nurseries of the ministery , and schools of the prophets ; comforting and incouraging the able and faithful ministers of the gospel : for which , hezekiah and nehemiah are by god honored in the records of scripture , 2 chron. 30. 22. & 31. 4 , 11. nehe. 13. 10 , 14. let him that is taught in the word , communicate unto him that teacheth in all good things , gal. 6. 6. honor the lord with thy substance , prov. 3. 9. they who fow unto you spiritual things , it is equal that you minister unto them carnal things , 1 cor. 9. 11. david would not , when he might , offer unto the lord of that which should cost him nothing , 2 sam. 24. 24. ministers that are faithful ; dare not offer unto you that which costs them nothing : it costs them their time , their studies , their strength , their prayers , possibly their tears and sorrows , to see their work fall as fast as they set it up ( as chrysostome sometimes complained ) nay , if you will have a learned ministry , it must cost their purses too ; the utensils of a minister are chargeable things . and therefore it is a worthy , honorable , and most beneficial work , to contribute unto publick libraries for the service of the ministry in universities , cities , and publick places . secondly , the necessities of men ; and here 1. kinred , friends , acquaintance , those of our own house , 1 tim. 5. 8. acts 10. 24. 2. those of the houshold of faith , who dwell before the lord , gal. 6. 10. isai. 23. 18. pour your ointment above all , upon the feet of christ . 3. strangers , 1 tim. 5. 10. 4. enemies themselves , if thine enemy hunger , feed him , rom. 12. 20 , 21. in one word , all that are in misery and distress amongst them : first , the most helpless , widows , fatherless , sick , maimed , aged , exiles , captives . secondly , the most hopeful , useful , and painful ; as pregnant wits for learned education , or other necessary imployments . for the manner how , the apostle directeth us . first , to do good works richly : they who are divites opibus , must be divites operibus too ; their fruit must be plentiful , as well as their estate . there may be a narrow heart , a starved charity , where there is a large estate , as in nabal : and there may be a large and bountiful heart , where there is but a poor and narrow estate , as in the poor widow , who as our saviour tells us , cast in more then all others into the treasury ; more in proportion , quia nemo sibi minus reliqui● ; more in affection , she cast in her bowels , she cast in her prayers with her two mites , mark 12. 43. so the apostle testifieth of the macedonians , that their poverty was deep , and yet their liberality was rich and abundant , 2 cor. 8. 2. though they could not draw much out of their purse , yet they drew out their very soul to their brethren , isai. 58. 10. as the apostle saith , that he imparted his own soul to the thessalonians , 1 thes. 2. 1. but you that are rich in estate , may be rich in good works , as well as in good affections , may be exercised to all bountifulness , 2 cor. 9. 11. as there is a decentia status for a mans expences on himself ; so is there for his bounty to the poor . the widows two mites had been a mock and not an alms , if a rich man had cast them in . secondly , to do them readily , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . to be easie , prompt , prone unto good works , not out of necessity , importunity , constraint , but willingly . this is a great mercy , when men are able to offer these sacrifices willingly , 1 chron. 29. 14. and hereunto are necessary such habits and principles as do facilitate good works , as 1. piety to god , a desire to honor him with his own gifts , and to give him back again of his own , and thereby as to testifie our professed subjection to the gospel , so to procure abundant thanksgiving unto god , 2 cor. 9. 11 , 12 , 13. 2. love to christ , whose doctrine hereby we obey , luke 11. 41. whose example herein we imitate , john 13. 29. whose members hereby we refresh , and so in his accompt do it unto himself , matth. 25. 40. and become his creditors . for he that giveth to the poor , lendeth to the lord , prov. 19. 17. 3. love to our neighbor , which worketh tender heartedness towards him in his affliction , and large heartedness for his relief , prov. 31. 20. god requireth the doing of judgment , which in some cases may be done with sorrow , as in the punishment of malefactors ; but he requireth the loving of mercy : we must never go unwillingly about that , mic. 6. 8. our bounty must be in our eye , and so affect our heart , prov. 22. 9. 4. wisdom and skill with prudent consideration to do a good work to the best advantage . a man is never ready and dextrous in a business , which he is unskilful in ; therefore the psalmist saith , blessed is he that considereth the poor , psal. 41. 1. we read as i take it in seneca or plutarch , of one who knowing the poverty and modesty of his friend , was fain to steal a gift under his pillow for him , who otherwise might have refused it . 5. chearfulness and speed , to do a good work without grudging or delay . say not to thy brother , go and come to morrow , prov. 3. 28. job did not withhold the poor from their desire , job 31. 16. he that sheweth mercy , must do it with chearfulness , rom. 12. 8. for the lord loveth a chearful giver , 2 cor. 9. 7. in many cases delays are denials ; a duty done in season , is twice done . thirdly , to do them diffusively , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . we are not onely to do good , to do it copiously , to do it readily and chearfully , but to do it to many , to community ; so to have the property in our selves , as that the comfort may be diffusive , and redound to many others . and as here {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} are put together , so elswhere , heb. 13. 16. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , doing good and communicating , are put together , and so it is used , phil. 4. 15. the word seemeth to import , first , to do good so , as that many may be the better for it , that it may be a common and a publick good : such are the works of god ; his sun-shines , his rain falls on good and bad ; on the barren rocks , as well as the fruitful valleys . such publick works are building and endowing of schools , of churches , of lecturers , of work-houses , of hospitals , of manufactures , furnishing of libraries , maintaining of publick professors , legacies to the poor , repairing ways and bridges , loans to set up poor tradesmen , and other the like benefactions which have a common and publick influence . secondly , to do it as in communion , as members one of another , communion natural upon principles of humanity , and communion spiritual upon principles of christianity . to remember them that are in bonds , as bound with them , and them which suffer adversity , as being our selves in the body , heb. 13. 3. thirdly , to do it sociably , modestly , humanely , to be not onely bountiful , but to adorn both our wealth , and our good works with suavity of conversation , with meekness , placideness , and facility of manners , with an amiable and communicative deportment towards all men . for a mans very charity may be so morose and austere , that tender stomacks may nauseate it ; as physick that is wholesome , but bitter . give me leave to press this duty upon you , which the apostle doth by so many and emphatical expressions , with such considerations as these . 1. from the example of god himself , who requireth us to imitate him in works of mercy , luke 6. 36. his mercy is in the heavens , psal. 36. 5. the earth is full of his goodness , psal. 35. 5. his bounty is over all his works , psal. 145. 9. he punisheth unwillingly , lam. 3. 33. he watcheth to be gracious , isai. 38. 18. he chose mercy and grace as the choisest things , to make his name known unto his people by , exod. 34. 6 , 7. he giveth his son , his spirit , his love , his grace , his glory , himself unto us ; and yet his mercy is free , he is not by any law bound thereunto . he sheweth mercy to whom he will shew mercy , rom. 9. 18. whereas we are but his stewards , and have riches as the sun hath light to disperse to others . we have the custody , but the comfort belongeth unto others ; it is called another mans , and not our own , luke 16. 12. if a man were master of the light of the sun , we should esteem him extreamly barbarous and inhumane ; if he should let it shine onely into his own house : our money , our bread , our cloathing , is as necessary for our poor brother , as the light of the sun ; and therefore the inhumanity as great to withhold the one , as it would be to monopolize the other . secondly , from the example of christ . he was his fathers almoner , mercy was his office : it belonged unto him as the son of david , to shew mercy , matth. 9. 27. mercy was his practise , he went about doing good , acts 10. 38. all his miracles were in works of mercy , feeding , healing , raising , comforting ; and though he be now in glory , yet he reckoneth the bounty shewed to his members , as done to himself , matth. 25. 35 , 40. a sacrifice was offered to god , though eaten by the priest and the people ; and our alms are called sacrifices , heb. 13. 16. phil. 4. 18. the poor onely are benefited , but god is honored by them . and there is a connexion between his mercy and ours ; we forfeit his when werestrain our own , math. 5. 7. jam. 2. 13. and the argument is strong from his to ours ; his was to enemies , ours to brethren ; his to debtors , ours to fellow-servants . his free-grace to me , mine just debt to my brother , rom. 13. 8. his for ever to me , mine but for a moment to my brother ; his in talents to me , mine but in pence to my brother ; his in blood to me , mine but in bread to my brother ; his mercy inricheth me , mine leaves my brother poor still . if then i live by the mercy which i do enjoy , and must be saved by the mercy which i do expect , shall so much mercy shine on me , and none reflect from me upon my poor brother ? shall all the waters of life run from christ unto me , as those of jordan , into a dead sea , to be lost and buried there ? wherefore doth the sun shine , and the rain fall on the earth , but that it may be fruitful ? the mercies of god should be as dew and hear , as manure and culture to the souls of men , that being thereby inriched , they may empty themselves , and draw out themselves into the bowels of others . christ is the fountain ; rich men the conduit , and poor men the vessels which are there and thence supplied . thirdly , from respect to our selves . 1. community of nature , we also are in the flesh : we thay want mercy from others , as others do now from us . who would have thought that david should have stood in need of the bread of a churl ! good offices between men and men , are not duties onely , but trade and merchandise . i shew them to him now , and another time he may shew them to me ; it is the apostles argument , 2 cor. 8. 14. 2. a special honor , when god makes us instruments of doing good ; for it is a more blessed thing to give , then to receive , acts 20. 35. mercy is the seed of honor , psal. 112. 9. prov. 21. 21. fourthly , from respect to our neighbor , to whom we ow this debt of love : for there is a debt of charity as well as a debt of justice : a debt whereby i ow him that which is truly his , and a debt whereby i ow him something of that which is mine own . and this i do both unto gods image in him ; for every one that loveth him that begat , loveth him also that is begotten , 1 john 5. 1. and unto mine own image ; for his flesh is as mine own flesh , nehe. 5. 5. he that made me in the womb , made him , faith job , cap. 31. 15. and when i hide my self from him , i hide from mine own flesh , isai. 58. 7. homo sum , humanum à me nihil alienum puto . fifthly , for the credit of our reformed religion , that the mouths of adversaries may be stopped , who falsly charge us with preaching , and you with professing a naked , empty , fruitless faith . we preach st. pauls faith , a faith which works by love ; remembring your work of faith . we preach st. peters faith , a faith which hath vertue , and knowledge , and temperance , and patience , and godliness , and brotherly kindness , and charity added unto it . and we tell you with him , that if these things be lacking , you are blinde ; and your knowledge is worth nothing , so long as it is barren and unfruitful . we preach st. james his faith , a faith which hath works , which may be shewed , which visiteth the fatherless and widows in their afflictions : abrahams faith that hath a bosome for poor lazarus , rahabs faith which had an harbor for endangered strangers . we preach st. judes faith , a most holy faith , a faith delivered to the saints ; such a faith , as he who indeed hath it , is not a cloud without water , nor a tree without fruit . we preach st. johns faith , to believe on the name of christ , and to love one another ; and to shew this love by opening our bowels of compassion to our needy brother , and loving him not in word onely , but in deed and truth . we tell you , if you trust in the lord , you must do good : if you believe either the truth , or the terrors , or the promises of god , you must not withhold the poor from their desire , nor cause the eye of the widow to fail . this is the faith we preach , this the charge we give : we tell you , without this , your faith is hypocrital , your religion vain , your hope delusion , and all your expectation but as a spiders web . sixthly , let me press upon london , the example of london , an easie argument , one would think , to desire you to be like your selves . i might make a large recital of great and publick works of piety done by this famous city : i might mention multitudes of ample munificencies and benefactions , by very many worthy members thereof , since the reformation , whereby they have refuted the calumnies cast upon our religion by papists , as if it made us careless of good works . a large catalogue hath been made of them to mine hand by a learned writer , dr. andrew willet , to the honor of god , and credit of our religion . i shall content my self to give you a report of the general sum , which upon computation , he telleth us , doth amount in the space of sixty years , unto above six hundred thousand pounds . so that by an equal distribution , through the whole time , this famous city did allow ten thousand pounds per annum , for threescore years together unto works of piety and charity ( besides all which was done in a private and unobserved way . ) an example , i believe , hardly to be parallel'd in any city under the roman jurisdiction . more then forty hospitals built , above twenty free schools , besides granaries , conduits , water-works , loans to poor workmen , exhibitions to poor scholers , churches , munificent gifts to the universities and colledges there ; so that i may say unto you , as paul to the thessalonians , touching brotherly love , you need not that i speak unto you , for you have been taught of god ; onely i beseech you , that you abound more and more , 1 thes. 4. 9 , 10. that you may receive the same honorable testimony and memorial from christ , which the church of thyatira hath received , i know thy works , and charity , and service , and faith , and thy patience , and thy works , ( they are twice mentioned ) and the last to be more then the first , revel. 2. 19. be not weary of weldoing , in due time you shall reap , if you faint not , gal. 6. 9. lose not the things which ye have wrought , but that ye receive a full reward , 2 john v. 8. and this leads me to the last consideration , viz. seventhly , the reward which is set before you . it is a sowing of seed , 2 cor. 9. 6. a scattering which tendeth to increase , prov. 11. 24. there is no duty which hath more copious promises of reward , then this of mercy and good works . rewarded with plenty , thy soul shall be as a watered garden , i sai . 58. 11. for this thing , the lord thy god shall bless thee in all thy works , deut. 15. 10. rewarded with honor , he hath dispersed and given to the poor , his horn shall be exalted with honor , psal. 112. 9. rewarded with the blessings of the poor . the blessing of him that was ready to perish , came upon me , job 29. 11 , 13. rewarded with the grace of god , god is able to make all grace abound towards you , 2 cor. 9. 8. rewarded with a pure and comfortable use of what we enjoy our selves . give alms of such things as you have , and behold all things are clean unto you , luke 11. 41. rewarded with a lengthning of our present tranquillity , dan. 4. 27. rewarded with gods acceptation , heb. 13. 16. with the mercy of god , matth. 5. 7. with the mansions of god , luke 16. 9. good works are bills of exchange , which return our estates into another country . this laying out is laying up ; mercatura est amittere ut lucreris . it is like putting a basin of water into a pump which draws out a great vessel full : it is a sacrifice , and sacrifices were offered for the benefit , not for the damage of the offerers . a man scatters his seed in the furrow , but he lays up his crop in the barn ; it is a scattering which ends in a laying up . the backs of the poor , the bellies of the hungry , are the bank of heaven . and it is a laying up for our selves . men lay up usually for others ; their children , their heirs and executors meet with it at the last ; but works of mercy are all expended upon a mans self , he hath the comfort here , and the reward hereafter . it is money lent to god , and he will repay it to our selves . in law , he which sows must roap ; and so says the apostle , he that soweth bountifully , shall reap bountifully . quas dederis solas semper habebisopes . and it is laying up a foundation , a way to make our uncertain riches a sure and stable , that whereas other riches take unto them wings and flie away , those which are thus laid out , are laid up , as safe , as unmoveable as the stones of a foundation , as the bottom of a rock . a foundation not by way of merit towards god , but by way of evidence in regard of our selves , as testimonies of our reconciliation and peace with god . a learned writer b makes {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} to answer to the hebrew {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which is the bond or instrument , securing to a creditor the money which he hath lent . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is bona nomina facere ; god becomes surety for the poor to repay us there , where neither rust , nor moth , nor theif can enter . and it is a foundation {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} for the time to come , for the life to come , when none of our glory will follow us . wealth hath wings , it is here to day , it is gone to morrow ; but goodes are a bank in heaven , when all other mens wealth doth stay behinde them , and betake themselves to other masters ; a good mans being turned into good works , doth follow him , and enrich him in a life to come . and this life to come , a life which may be held , a life which can never be lost , when the last general conflagration shall have consumed and melted all the treasures of the world , our good works will abide that trial ; the inheritance unto which they follow us , is incorruptible and undefiled , and that fadeth not away , reserved in the heavens for us . and now right honorable and beloved , to give you all in one view , you have heard the charge of the god of heaven , to the rich men of the earth : it is my petition , it is his command . i beseech you , he injoyns you , not to be high minded ; not to let that which comes from the deep places of the earth , exalt you , and make you forget that you are earth ; not to let the thick clay make the thin dust proud . it cannot adde a cubit to your stature , let it not adde so great a sin to your souls : it is gift , it is not property ; gods , not yours ; you are the fiduciaries , the depositaries onely ; why should you glory as if you had not received it ? let me adde this one word more , let not your riches make you low-minded neither , to glew your hearts , to bend your affections to things below : let them make you heavenly-minded , and then they will make you humbly-minded ; the more of heaven in any minde , the more of humility . not to trust in riches , not to let his gifts be used to his own degrading : who would trust in an unstable thing , which he cannot keep ! riches are uncertain ; in a false thing which he cannot credit ? riches are deceitful ; in a nothing , which is not ? he that trusts in riches , makes them an idol , and an idol is nothing in this world . who would trust in a dead idol , that hath a living god to trust in ? who would trust in an useless nothing , who hath a bountiful god , who gives all things to trust in ? you have another charge , to do good , to be rich in good works , to do them chearfully , to do them diffusively : and though god might stop at the charge , his soveraignty and dominion would bear him out , to command you onely ; yet being full of love and mercy , he is pleased to encourage as well as command you . he encourageth you antecedenter , by that which goes before your duty , his own example ; he encourageth you consequenter , by that which follows after your duty , his great reward , his example you have ; he gives , you do but lend ; he gives , you do but render back to him of his own . he gives to you all things ; the earth empties into your coffers her silver and her gold ; the pastures send you in cattel , the fields corn , the sea fish , the air fowl ; one country sends you in wine , and another spices ; one silks , and another furrs ; one delicates , another ornaments : he gives you the light of the sun , the influences of the stars , the protection of angels , the righteousness of his son , the graces of his spirit , the hope of his glory : he gives you himself , and his own alsufficiency for your portion . and now if heaven and earth be all , if grace and glory be all , if god and christ be all ; he hath given you all things richly to enjoy ; for many of these gifts bring their joy and fruition with them . so the example far exceeds the imitation ; you lend , you do not give ; you lend some thing ; you do not give all things ; you lend to the necessities of your brother ; you do not give to his delights and replenishment ; you cloath him , you do not adorn him ; you feed him , you do not fill , much less pamper him . this is one encouragement , a great example . you have another encouragement , a full reward , good measure shaken together , pressed down , running over into your bosoms . you give money , god gives life ; you things uncertain , which you could not keep but by giving ; god gives a foundation , mansions , a city which hath foundations , the sure mercies of david . you lay out to your brother , god lays up for you ; you give perishing things to your brother , god an abiding , an abounding life to you ; you a cottage , or a coat to your brother , god a kingdom and a crown to you ; you such things to your brother , which neither you nor he can keep ; god such things to you , which when once laid hold on , you cannot lose . so this double encouragement sets on the duty by a threefold love . if you love god , imitate his example , be merciful as he is merciful : if you love your brother , refresh his bowels , make his back and belly your repositories . he can repay you with prayers , and prayers are as good as gold . if you love your selves , do what the most covetous man would do , lay up , lay up for your selves , not onely for your heirs , your children ; it may be for strangers , for enemies : lay up surely , that which you may lay hold on , that which will stay by you , a foundation : lay up for the future , that which time , which death , which rust , moth , theif , cannot take away ; for life which is more worth then wealth , for eternal life which is more durable then wealth . if you do not thus by your wealth , lay up a foundation unto eternal life , your thick clay will load you with many sorrows , and drown you in destruction and perdition . you have your wealth for this end , you have your life and salvation with this homage , and quit-rent upon it . if you do not give , you shall not live ; if you do not do good , you shall not receive good ; if you do not lay out , you shall not lay up . here is your option , keep your money , and perish with it ; return it unto heaven , and be gainers by it . if you love god , or your neighbor , or your selves , or your very riches themselves ; do good , be rich in good works , you do not onely comfort your brother , but you keep your god ; you save your selves , you lengthen your lives , you preserve your estates unto all eternity . finis . notes, typically marginal, from the original text notes for div a57152e-130 a aquin. part . 1. qu. 1. art . 4. & scholastici in prolog. sentent . b john 17. 3. ephes. 4. 13. c marth. 7. 21. jam. 1. 22. john 13. 17. d tit. 1. 1. eph. 4. 20 , 21. e ezek. 1. 8 , 13 , 16 , 18. f aug. de civ. dei . l. 19. c. 25. de nupt. & concupisc . l. 1. c. 3. contr. 2. ep. pelag. l. 3. cap. 5. contr. julian . pelag. lib. 4. cap. 3. g aug. tom. 4. lib. de fide & oper. cap. 14. ad simplician . quaest. 2. h aug. de trin. l. 15. c. 18. qualis est illa confessio quae sic deo credit , ut pro nihilo ejus ducat imperium ? aut quomodo ex animo ac verè dicimus , domine , domine , si ejus quem dominum confitemur , praecepta contemnimus ? — inter christianum & gentilem non fides tantùm debet , fed etiam vita distinguere , hier. epist. ad gelantiam de ratione piè vivendi . i heb. 12. 14. & 10. 36. vide davenant . de justitia actuali , cap. 30. 31. gal. 5. 6. 1 thes. 1. ●3 . 1 tim. 1. 5. tit. 3. 8. matth. 24. 6 , 12. prov. 3. 9. isai. 23. 18. notes for div a57152e-1040 * cuncta malefacta sibi impunè ratus , tacit. annal. 1. 12. per omnem saevitiam & libidinem jus regium servili ingenio exercuit . hist. lib. 5. sueton in claudio , cap. 28. prov. 11. 24. psal. 49. 17. revel. 14. 13. eccles. 11. 1. prov. 23. 5. luke 12. 20. * servili pretio venditus , matth. 26 15. exod 21. 32. zach. 11. 12 , 13. cod. lib. 7. tit. 7. vide casaub. exercit . in baron . anno. 34. numb. 15. servili supplicio affectus , lips. de cruce , lib. 1. c. 12. heb. 4. 12. psal. 45. 5. isai 49. 2. psal. 29. 4 , 5. 2 cor. 10. 4 , 5. 1 king. 21. 27. acts 24. 25. mark 6. 20. isai. 53. 1. 2. cor. 5. 20. acts 2. 29. & 4. 13. eph. 6. 19. tit. 2. 15. vide aug. epist , 54. rom. 11. 13. luke 1. 17. jere. 15. 19. 1 thes. 2. 4. 2 tim. 2. 9. mic. 2. 7. august . de catechisandis rudibus . cap. 15. vossii hist. pelag. lib. 5. thes. 2. * {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , &c. clem. alex. strom. 1. 3. p. 327. e. 328 a. edit. heinsianae . — volens arguere divitem illum dominus noster quasi non vera dicentem — dixit ad eum , si vis perfectus esse , vade , vende omnia quae possides , & da pauperibus . sic enim apparebis dicere verum , si dilexsti aut diligis proximum tuum sicut teipsum . orig. tract. 8. in matth. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . theoph. hunc ex lege insolentem , solicitum de salute remittit ad legem , ut inea ipsa in qua gloriaretur intelligeret , nihil exinde recti operis fecisse , &c. hilar. in matth. can. 19. vide otat. basilii in ditescentes , tom. 1. p. 403 , 407. puto quod arrogantius quàm verius servasse se mandata responderat , aug. ep. 89. adolescens dives & superbus — mentitur dicendo omina haec servavi . hieron. vide mede diatrib . 4. pag. 142 , 143. davenant , de justit . actuali , cap. 44. martial . lib. 4. ep. 13. baron . an. 58. sect. 56. xenophon . cyropaed . 1. 8. vide greg. tholof . de rep. 1. 3. c. 9. * vide budaeum de asse . 1. 2. fol. 50. lib. 3. fol. 83. 1. 4. fol. 98 , 99 , 100. lipsi . de magnitud . rom. 1. 2. c. 15. brierwood de nummis , cap. 19. athenaeus , l. 12. psal. 49. 17. eccles. 5. 16. job 1. 21. 1 tim. 6. 7. eccles. 1. 4. job 7. 10. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . ninus apud athenaeum , lib. 12. cap. 7. psal. 17. 14. & 73. 7. job 21. 13. isai 5. 8. hab. 2. 5 , 6. eccles. 9. 1. eccles. 9. 4. john 6. 27. jam. 5. 3. jere. 13. 18. dan. 2. 21. & 7. 9. isai 2. 13 , 16. zech. 11. 2. isai. 45. 3. obad v. 6. psal. 112. 6 , 7. prov. 18. 10. isai. 26. 3 , 4. prov. 14. 34. athenaeus , l. 12. c. ult. aquin 1a . 2ae . qu. 40. art . 1. vide gatak . cinnum . lib. 1. c. 8. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . eurip. electra . josh. 7. 21. 2 kings 5. 23. 1 king 21. 15. jere. 22. 14. psal. 35. 9. luke 12. 15. match . 4. 4. dan. 1. 15. psal. 78. 27 , 31. psal. 115. 16. hag. 2. 8. deut. 8. 16. prov. 10. 22. eccles. 9. 11. 1 cor. 4. 7. 1 chro. 29. 14. ezra 2. 69. acts 11. 29. gal. 5. 6. 1 thes. 1. 3. 2 pet. 1. 5 , 7. jam. 2. 2 , 14 , 18 , 21 , 25. jude v. 3. 12 , 20. ● . john 3. 17 , 18 , 23. psal. 37. 3. job 31. 16 , 23. synopfis papismi . edit. 5. p. 1223-1232 a si amicus tuus intraret in domum tuam , & inveniret te in loco humido frumenta posuisse , — daret tibi hujusmodi consilium , dicens , frater perdis , quod cum magno labore collegisti ; in loco humido posuisti , paucis diebus ista putrescent . et quid facio , frater ? leva in superiora . audi●es amicum suggerentem ut frumenta levares de inferioribus ad superiora , & non audis christum monentem ut thesaurum tuum leves de terra ad caelum ? aug. in psal. 148. b sam. petiti . var. lect. l. 1. c. 11. prov. 23. 5. 1 cor. 8. 4. gods fidelity, the churches safety opened in a sermon preached before the lord major, aldermen, and common-councel, at lawrence-jury church, on wednesday septem. 15, 1658 : being a day of humiliation by them appointed / by edward reynolds. reynolds, edward, 1599-1676. 1659 approx. 72 kb of xml-encoded text transcribed from 44 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-08 (eebo-tcp phase 1). a57140 wing r1252 estc r32285 12619548 ocm 12619548 64478 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. a57140) transcribed from: (early english books online ; image set 64478) images scanned from microfilm: (early english books, 1641-1700 ; 1534:23) gods fidelity, the churches safety opened in a sermon preached before the lord major, aldermen, and common-councel, at lawrence-jury church, on wednesday septem. 15, 1658 : being a day of humiliation by them appointed / by edward reynolds. reynolds, edward, 1599-1676. 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2004-04 jonathan blaney sampled and proofread 2004-04 jonathan blaney text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion gods fidelity , the churches safety : opened in a sermon preached before the lord major , aldermen , and common-councel , at lawrence-iury church , on wednesday septem . 15. 1658. being a day of humiliation by them appointed . by edward reynolds , d. d. london , printed by tho. ratcliffe for george thomason at the sign of the rose and crown in st. pauls church-yard , 1659. amplissimis , praestantissimis , consultissimis viris d. joanni ireton honoratissimo domino praefecto , magistratibus universis , totique senatui celeberrimae florentissimaeque civitatis londinensis , concionem hanc coram ipsis habitam ipsorumque jussu publici juris factam , in honoris & debitae observantiae testimonium , d. d. e. r ▪ ezra 9.15 . o lord god of israel , thou art righteous , for we remain yet escaped as it is this day : behold , we are before thee in our trespasses , for we cannot stand before thee because of this . in the former part of this book , we have a narration of many great mercies of god to his people after their long and sore captivity . 1. the edict of cyrus for return of the people , building the temple , restoreing of the holy vessels , chap. 1. 2. the pursuance of that edict in the return of 49000 and upward , chap. 2. 3. the beginning of the restitution of gods worship , setting up the altar , offering sacrifices , laying the foundations of the house , with trumpets and joy , chap. 3. 4. the special assistance and encouragement they received in the work by the prophets , notwithstanding the opposition of the adversaries , chap. 5.1 , 6 , 14. 5. the gracious decree of darius for promoting the building , after it had been obstructed , his princely munificence thereunto , the command given to the enemies to be serviceable to the work , the finishing and dedication of the house , and keeping of the passeover , chap. 6. 6. the gracious commission of artaxerxes to ezra for further promoting the worship of god at ierusalem , his indulgence to priests and levites , ordering of magistrates and judges , chap. 7. 7. the expedition of ezra , and divers others with this commission ; the delivery of the silver , gold , and vessels which the king , his counsellors , lords , and all israel , had offered to the house of the lord into the hands of twelve select men of the priests : the gracious preservation of ezra and his company in their journey from the hands of those that lay in wait for them , after they had solemnly sought god by prayer and fasting , their safe arrival , delivery of the offering to the house of the lord , success of the commission , cap. 8. thus far things went comfortably on , and with good success , notwithstanding the opposition and obstruction given to the work for a time by the enemies thereof , of which we read , chap. 4. but in this ninth chapter we meet with a farre more dangerous obstruction then any had before been : an horrible sinne committed by priests , levites , people , wherein the hands of the princes and rulers had been cheif , in mingling the holy seed in marriage with the people of those lands : contrary to an express command , deut. 7.1.3 . thou shalt not make marriages with them , &c. whereby the worship of god now newly restored , was in danger to be speedily subverted again , deut. 7.4 . exo. 34.15 , 16. as we finde by the example of solomon , 1 reg. 11.4 , 8. hereupon ezra is affected with zeal , sorrow , and astonishment , ver . 3 , 4 , 5. and unto him were assembled every one that trembled at the word of the god of israel , to humble themselves before god : and to consult what is so desperate a case was necessary to be done for diverting that wrath which they had provoked , ver . 3 , 4. ezra prepareth and composeth himself in a solemn manner to pray , rends his garments , falls on his knees , spreads forth his hands , stirs up his faith , takes the fittest season , the time of the sacrifice , when god might be minded by the blood of attonement to recieve his prayer with favour . ver . 5. in the prayer we have these particulars . 1. his abasement of himself , his shame , and consternation of spirit , a temper essential to true humiliation : i will remember my covenant saith the lord , and thou shalt remember thy ways , and be ashamed , ezek. 16.60 , 61. and again , you shall loath your sel●es in your own sight , for all your evils that ye have committed , ezek. 20.43 . 2. a general confession of their sinnes , and the sinnes of their fathers , as nehem. 9.34 . dan. 9.8 . the greatness , the growth , the continuance of them , our iniquities are increased over our heads , as psal. 38.4 . a metaphor from the swelling of waters , psal. 124.4 , 5. our trespasses are grown up to heaven , a further and stronger expression of the atrocity of them , as 2 chron. 28.9 . 3. an acknowledgement of the justice of god in the punishment of their iniquities , on kings , priests , and people , in captivity , poverty , and contempt , ver . 7. as psal. 44 . 9-14 . 79 . 1-4 . 4. a thankful acknowledgement of restored mercies out of free and rich grace , unto a small remnant of distressed bondmen whom god had not forsaken in their bondage , but extended mercy unto , who were , 1. escaped out of their captivity . 2. setled in their own land , as a naile in a sure place , as isa. 22.23 . 3. comforted after their darkness and sorrow , by lightning their eyes , who had been long in babylon as in a dungeon , zach. 9.11 . by reviving and giving them a resurrection , who had lien in captivity as dry bones in a grave , ezek. 37.12 . 4. aided and assisted by the special favour of the king of persia , to set up the house of god , and repair the desolations thereof , ver . 9. 5. compassed about with his protection , as with a wall , from the violence of enemies , ver . 8 , 9. as isa. 26.1 . zach. 2.5 . by all which considerations , the greatness of their sinnes was exceedingly aggravated . 5. a particular confession of the present sin under the guilt whereof they did now lye . wherein are considerable . 1. a patheticall acknowledgement that they are wholly without excuse put to silence , for guilt stops the mouth , mat. 22.12 . rom. 3.19 . ver . 10. 2. a full aggravation of it by severall considerations . 1. it was against a severe law provided in that very case , deut. 7.3 , 4. 2. against the equity of that law , the people were unclean , abominable . 3. against the promise annexed to the law , to eat the good of the land. 4. against the chastening hand of god which had been upon them . 5. against the measure of those chastisements , they were punished lesse then their iniquities deserved . 6. against the great and notable deliverance which god had wrought for them beyond their thoughts or hopes , ver . 11 , 12 , 13. 6. an implicite owning of the wrath of god , which might in this case justly consume and make an end of them , and leave them no remnant , ver . 14. 7. an acknowledgement of gods gracious fidelity in not consuming them , but patiently bearing with them , and letting them remain escaped , ver . 15. lastly , the conclusion of the prayer , the same with the introduction into it , shame and confession of guilt ▪ ver . 15. o lord god of israel ] who art in covenant with them , and ownest them for thy people , deut. 26.18 . and art afflicted in their afflictions , in whose sufferings thy great name is concerned , in whose prosperity thy sole grace is magnified . thou art righteous ] just in thy iudgements in all that is come upon us , nehem , 9.33 . faithfull in thy covenant in all that thou hast said unto us . and hereof thou hast given us assurance , for we remain yet escaped , ] according to thy promise , that after seventy years should be accomplished in babylon , thou wouldst visit thy people , and perform thy good word towards them , in causing them to return to their own land again , ier. 29.10 . 2 chron. 36.21 . we have deserved by our provocations , to be cut off from being a people , but for thy promise sake we yet remain , for thou hast said , that the scepter shall not depart from judah , nor a law-giver from between his feet , untill shilo come , gen. 49.10 . that immanuel was to come of the house of david , before the jews should cease to be a nation , or should have their politie utterly dissolved , isa. 7.14 . isa. 8.9 , 10. isai. 10 . 24-27 . we have deserved to have been kept captives in babylon still , but for thy promise sake we remain yet escaped , because thou hast said , that thou wouldest cause us to come up out of our graves , and bring us into the land of israel , ezek. 37.12 , 13 , 14. it is by the blood of the covenant alone that thou hast sent forth thy prisoners out of the pit , zach. 9.11 . the words are the close of a penitential prayer , wherein there is observable , 1. a comfortable address to god as the god of israel . 2. a penitent acknowledgement of his righteousnesse in the evils which they suffered . 3. a grateful acknowledgement of his fidelity in the mercies which they enjoyed . 4. a demonstration of this great mercy . 1. we remain , we are not consumed . 2. we remain an escape , we are not detained in captiuity . 3. as it is this day , not only escaped , but favoured , encouraged , assisted , to build gods house , to restore his worship , though to this day we have had so great provocations . o lord god of israel , thou art righteous , we have sinned as a perfidious people against a god in covenant , thou hast afflicted us in measure , as a god in covenant . afflictions are sweetned , mercies are magnified sinnes are aggravated , sinners are humbled and melted by no consideration more , then by the grace of the covenant , that we have to doe with a god who is pleased to be called ours ; when he smites us , this is our comfort , the rod is in the hand of a father , he may visit with stripes , but he will not break his covenant , psal. 89 . 32-34 . when he loadeth us with mercies , this is our joy , that they are all appendices to christ , and rayes , and emanations of the covenant , rom. 8.32 . ier. 32.41 . if he hear us , if he answer us , if he be gracious unto us , we shall weep no more , though he give us bread of adversity , and water of affliction , isai. 30 . 18-20 . when we review our sinnes , and set our selves seriously to turn to god , this makes us loath our selves , this fills our faces with shame , and our hearts with sorrow , that we have done it against a god in covenant , who is pacified towards us , ezek. 16.62 , 63. it is great presumption for aliens and strangers to despise gods authority , or abuse his bounty , but for an adopted people , whom he hath selected in a peculiar manner to be his own , and set apart for himself , for whom he reserveth the choisest of his mercies , to whom he revealeth the secrets of his love , for these to sinne , not only against precepts and benefits , but against the bowels of a father , the blood of a saviour , the grace of a comforter , the covenant of life , the charter of salvation , this is that which should greatly abase us in our own eyes , that we should thus requite a father , deut. 32.6 . the lord calls heaven and earth to be amazed at it , hear o heaven , and give ear o earth , for the lord hath spoken , for i have nourished and brought up children , adopted them into my family , brought them into my land , advanced them unto my favour , vouchsafed my presence with them , set up my name and glory among them , and yet they have rebelled against me , isa. 1.2 . be astonished o ye heavens , and be ye horribly afraid , be very desolate , for my people who have heard my voice out of heaven , whom i have taken from the midst of another nation , by temptations , by signs , by wonders , by war , by a mighty hand , by a stretched-out arm , and by great terrors , who have been the fountain of all their blessings , and the glory in the midst of them , have changed their glory for vanity , and their fountain for broken cisterns , ier. 2.11 , 12 , 13. this is matter of great pressure unto him , amos 2.9 , 13. and should much more be so unto us . many aggravations there are in the sins of gods people , which may greatly tend to their humbling , and abasement . they are committed , 1. against more glorious light , and more spiritual convictions , after they have known god , and are known of god , gal. 4.9 . after he hath taught them his ways , & shewed his covenant , & imparted unto them the secrets of his salvation , ps. 25.9 , 14. after he had opened their ears , and sealed their instruction to withdraw them from sinful purposes , iob 33.16 , 17. after he had caused them to hear a word behind them , saying , this is the way , isai. 30.21 . and had shewed them the salvation of god , psal. 50.23 . and had been as it were transfigured in their presence . the more the beauties of holiness are discovered to the soul , the greater is the unkindness and disingenuity of that soul , in giving entertainment to any sinful lust again . 2. against speciall and more tender love , which love of christ passeth knowledge , and therefore should constrain us to love him , that loved us , & died for us , 2 cor. 5.14 . david had been highly honoured by god , solomon was the beloved of god , and this made their sins both more strange , and more atrocious , 2 sam. 12.7 , 8 , 9. nehem. 13.26 . you only have i known of all the families of the earth , therefore i will punish you for your iniquities , amos 3.2 . ier. 2.21 , 22. 3. against the breathings of the spirit of grace , whose motions being quenched , whose operations being resisted , whose sweet and gracious pulsations at the door of the soul being neglected , he is exceedingly grieved in the hearts of his people , and provoked to withdraw himself and his comforts from them , ephe. 4.30 . cant. 5 , 6. and they put to cry hard for recovery of him again , whom they had by their unkind usage grieved away , and caused to hide his presence from them , psa , 51.10 , 11 , 12. 4. against the peace of god which should keep our hearts and mindes in christ , from yeilding to temptations , phil. 4.7 . when the lord speaks peace to the souls of his people , and lifts up the light of his countenance upon them , and sheds abroad the love of his son into them , this should fortifie and garrison the heart against the assaults of sinne , the joy of the lord should be the strength of his people , nehem 8.10 . and the more comfort they have in being acquainted with him , the more fearfull they should be of being estranged from him , the greater the sweetnesse of the peace of god , the greater the bitternesse of those sinnes whereby we forfeit it , and hide it from our selves . 5. against that spirituall wisdom and understanding , which the lord hath given us for this end , that we might walk worthy of him unto all pleasing , col. 1.9 , 10. true wisdom is the knowledge of the most honourable and most excellent things whereby we discern things which differ , suggesteth the supreme and most necessary ends , and the most proper and pertinent means conducing thereunto . setteth a man to consider how he may live to the great uses for which he was made , is a wisdom unto salvation , 2 tim. 3.15 . makes him look to the way of life how he may depart from hell , prov. 15.24 . 14 , 8 , 15. teacheth him to walk circumspectly , and warily amidst the many snares and temptations which are ready to seduce and mislead him , eph. 5.15 . makes him have his eyes in his head , eccle. 2.14 . that he may understand every good path , prov. 2.9 . makes him study the will of god to the end that he may keep it , prov. 28.7 . puts the heart and the right hand together , eccle. 10.2 . gives a spiritual evidence and taste of the beauties and sweetness of holiness : shews it self in a good conversation , and in doing the commandements , iam. 3.13 . psal. 111.10 . it is more improper for a holy man to yeeld up himself unto any way or work of wickedness , then for a counsellor of state , or a great philosopher to play with straws or cherry-stones , to give up himself to boyish and ludicrous vanities : and therefore holy men confess their sinnes in scripture by the name of folly , 2 sam. 24.10 . psalm 73.22 . 6. against the hope of salvation , which teacheth us to purifie our selves as christ is pure , 1. ioh. 3.3 . our salvation will be to be like unto christ , that grace which makes us suspire after a likeness unto him in glory , will kindle in our hearts a desire to be like unto him in grace , for grace is glory inchoate , as glory is grace consummate , so much as we neglect duty , so much we shake the hope of glory , lord , saith the psalmist , i have hoped for thy salvation , i have done thy commandements ; psal , 119.166 . though obedience be not a foundation upon which to build our hope ( for our hope must be in gods word , not in our own works , psal. 119.42.49.74 . ) yet it is a fruit , and consequently an evidence and argument a posteriori to demonstrate it . the salvation we hope for is to see god , and hereunto is required purity of heart , matth. 5.8 . as the object seen doth make its own image in the eye which seeth it ; so when the soul sees god in glory , it is perfectly fashioned unto his likenesse , and therefore without holinesse no man can see god , heb. 12.14 . so much as we blemish our holiness , we do obscure and fully our hope . 7. against the honour of religion which is thereby exceedingly wounded and reproached , 2 sam. 12.14 . the apostle frequently exhorteth us to walk worthy of our high calling , so as becometh the gospel , that we may adorn the doctrine of our lord jesus , and put to silence the ignorance of foolish men , that they may be ashamed who fasly accuse our good conversation , ut nemo de nobis male loqui sine mendacio possit : to be tender of the name of god and his doctrine , that these may not be blasphemed , see ephes. 4.1 . phil. 1.27 . 1 thes. 2.12 . tit. 2.10 . 1 tim. 6.1 . 2 cor. 6.3 . 1. pet. 2.15.3.16 . for though it be most illogicall and absurd to charge an holy doctrine with the blame of those sins , which the professors thereof , contrary to the rules of their own profession , and in obedience only to their own lusts ; do commit ; yet so much ignorance and malice there is in wicked men , as to blaspheme god for the sinnes of his people , and to reproach the rectitude of the rule for the obliquity of their lives , who swarve and vary from it . and by how much the greater ingratitude it is to be honoured by god as his servants are , and yet to dishonour him , by so much the more hainous are those sinnes , whereby we neither sanctifie god in our own hearts , and open the mouths of others to poure contempt upon him . 8. against the souls of our brethren , which are thereby greatly scandalized , for as there is joy in heaven , and consequently among the saints on earth ( whose affections and conversations are heavenly ) for the conversion of a sinner , and great mutual comfort in the communion of saints , insomuch that the joy of one is the joy of all the rest , 1 cor. 15.31 . 2 cor. 2.3 . so when a converted person relapseth into any sinne , it must needs sadden and offend the souls of all who rejoyced in his standing , and possibly become a stumbling block , and an occasion of falling unto them , as the apostle sheweth , rom. 15-21 . 1 cor. 8 . 10-13 . 9. against the souls of the wicked , who are thereby hardened and encouraged . ezek. 16.54 . when wicked men , who possibly had some conflict and regret in their consciences against those sinnes which their hearts hanker after , observe holy men overtaken with them , and indulge unto them , like benhadads servants , they hastily catch at such an advantage , and are emboldened by their example unto sin , whose holy lives they neither love nor imitate . therefore of all people , they who are called by gods name , and have him for their god , should in special manner humble themselves before him for their sinnes , as sins whereby he is in special manner grieved and dishonoured , should above all others take heed of playing the wantons with divine grace ; for though god be a tender and a loving father : yet he may be an angry father , and who knoweth the power of his anger ? psal. 90.11 . though thou be a son , and an heir of salvation , yet thou mayest be filius sub ira , a son under displeasure , and when thou art so , thou wilt finde by sad ex perience , that one frown of his brow , one stroke of his rod , hath infinitely more bitterness in it , then there is sweetness in the pleasures of a thousand sinnes . and since gods own people do by their sins contribute unto publick judgments , they should be the more carefull to stand in the breach , and to improve their interests in him for the procuring of renewed mercies , to minde him of his gracious covenant , and of his fatherly relation unto them , as the church doth , psal. 74.20 . forget not the congregation of the poor , have respect unto thy covenant , thou , o lord , art our father , we are thine , isai. 63 . 16-19 . be not wroth very sore , neither remember iniquity for ever , behold , see we beseech thee , we are all thy people , isa. 64.9 . thou art righteous ] 1. in thy iudgements and chastisements which thou hast inflicted upon us , we cannot blame thy severity , thou didst warne us before thou didst punish us , thy trumpet did sound before thy rod did smite us . 1. thou art a righteous iudge , when thou condemnest wicked men , their mouth shall be stopped , thou wilt overcome when thou judgest , psal. 51.4 . rom. 3.19 . thou dost not wrong them , for they shall receive according to their works . 2. thou art a righteous father , when thou chastisest holy men , thou dost not wrong them , thou measurest and proportionest thy stripes not unto their sinnes , but unto their strength , dealest with them tenderly , and suitably to their cases and conditions : to purge them , not to consume them : thou hast a rod for the cummin , and a staffe for the fitches , and a wheele for the bread corn , isa. 28.27 , 28. thy rod is virga hominum , a rod fitted to the condition of weak men , 2 sam. 7.14 . and the temptations wherewith thou sufferest thy children to be tempted , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , proportioned to the infirmities of man , 1 cor. 10.13 . thou knowest our frame , thou remembrest that we are dust , psal. 103.14 . that our strength is not the strength of stones , nor our flesh of brasse , that we dwell in houses of clay which are crushed before the moth , iob 4.19.6.12 . and accordingly thou dost in very faithfulness afflict , to refine , not to consume us . 3. yea when thy judgements are secret , yet they are righteous , when wicked men prosper , and good men suffer , when wicked men are the fanne , and good men the corn , when the weeds flourish , and the corn is overtopped , when the wicked devoureth the man that is more righteous than he , when the affairs of the world seem to be out of course , and every man out of his place ; all this while the lord makes way for the revelation of his righteous judgements : his work will be beautifull in its time : all things will work together for good , as materials in a building , ingredients in a cordial , colours in a table , rom. 8.28 . the prosperity of the wicked will work to his ruine , prov. 1.3 . the affliction of the righteous will work to his glory , 2 cor. 4.17 . thus righteous in thy judgements , neither thine enemies , nor thy children shall ever haue cause justly to complaine against thee . thou art righteous ] 2. in thy covenant and promises : if thou shouldest have dealt with us according to our provocations , we had been consumed , lam. 3.22 . ier. 10.24 . but thou hast remembred thy gracious promise to our fathers , and therefore we are preserved : though our sins have forfeited mercy , yet thy truth and faithfulness hath fulfilled it : we owe not our remaining , that we are a people , we owe not our escaping that we are a free people , unto any goodness of our own , but unto the grace of the covenant alone . gods truth and fidelity to his people that are in covenant with him , is the true ground of all their safety , he doth not change , therefore we do not perish , who otherwise from the dayes of our fathers are gone astray , mal. 3.6 , 7. his mercies are from everlasting to everlasting , psal. 103.17 . from everlasting in predestination , to everlasting in glorification ; he gave grace , and promised eternal life before the world began , 2 tim. 1.9 . tit. 1.2 . before they were extant , or had any being , ( further then in the purpose of god , ) on whom the grace was bestowed , to whom the life was promised . and what he did from eternity purpose , he will not in time revoke , for his gifts are without repentance , rom. 11.29 . he doth by his faith and fear preserve his people through his power , unto that mercy which he hath from eternity given them , ier. 32.40 . 1 pet. 1.5 . of themselves they fall dangerously and frequently from their own stedfastness , and then the lord doth chastise their wantonness with the rod of a father , but doth not utterly take away his loving kindness , psal. 89 . 28-35 . 1. the covenant and grace thereof is free and absolute , not conditional and suspended upon the unstable will of man : it is not of him that willeth , or runneth , but of god that sheweth mercy , and sheweth it on whom he will , rom. 9 . 15-18 . between god the father indeed , and christ as a second adam , the transaction of the covenant was wholly conditional , he was to take from his father a commission in our nature , to lay down his life , and to take it up again , to fulfill all righteousness , to be made sinne for us , to have our iniquities and the chastisement of our peace laid upon him , before he could see of the travel of his soul , yea he undertook not only for his own work , but for ours , by the preciousness of his blood he purchased , and out of the plenitude of his spirit he supplyeth unto us what ever grace is requisite unto our salvation . but i say as to us , the grace of the covenant is thus farre free and absolute , that no duties are required of us , which are not as branches of the same covenant bestowed upon us : he hath promised to give a new heart , and to put a new spirit within us , to take away the stony heart out of our flesh , and to give us an heart of flesh , and to put his spirit within us , and to cause us to walk in his statutes , to save us from all our uncleanness , to cleanse us from all our iniquities , ezek. 36.25 , 26 , 27 , 29 , 33. and though he there tell us , that he will be enquired of by the house of israel to doe these things for them , ver . 37. yet we know it is he onely who poureth out the spirit of grace and supplication , whereby we make this inquiry of him , zach. 12.10 . gal. 4.6 . rom. 8.26 . true indeed it is , that when we believe , it is we only that believe , and when we work , it is we that work , but our working is not the cause of his grace , but his grace the cause of our working : certum est nos velle & facere cum volumus cum facimus sed ille facit ut velimus ut faciamus : and therefore the apostle saith i laboured more abundantly they they all , to note , that the labour was his , yet not i , but the grace of god which was with me , to note , that the principle was god , 1 cor. 15.10 . thou hast wrought all our works in us saith the prophet , isai. 26.12 . the works are ours , the strength is thine : ours the heart and the hand that act , thine the spirit and grace whereby we act : he doth not with-hold his love till our wills prevent him , and move him to extend it , but he doth out of his own free love frame our hearts unto the love of him , and work the will in us , which he requireth of us , phil. 2 , 12 , 13. we repent because he turns us : he doth not turn to us , because we first turn to him : his love prevents ours and doth not stay for it , 1 iohn 4.19 . ezek. 36.32 . isai. 48.9 , 11. inspirat charitatem ut quae discendo novimus diligendo faciamus . 2. the covenant and the grace thereof is immutable , and therefore changeth not with the unstable will of man : god is not a man that he should lie , neither the son of man that he should repent , hath he said , and shall he not doe it ? hath he spoken , and shall he not make it good ? numb . 23.19 . his covenant of grace is confirmed by an oath , to shew the immutability of it . this is as the waters of noah unto me , saith the lord , for i have sworn that the waters of noah should no more go over the earth : so have i sworn that i will not be wroth with thee nor rebuke thee . for the mountains shall depart , and the hills be removed : but my kindness shall not depart from thee : neither shall the covenant of my peace by removed , saith the lord that hath mercy on thee , isai. 54.9 , 10. a covenant thus founded upon meer mercy , and sealed by an oath , is more unmoveable then hills , or mountains , the strong foundations of the earth shall be sooner shaken then the oath of god miscarry : the oath of god is the strongest demonstration of the immutability of his counsel that can possibly be used , heb. 6.17 . for where he swears he doth not repent , psal. 110.4 . every work of mercy which he begins , he carries on to a consummation , phil. 1.6 . the foundation of god remaineth sure , cannot be infringed , shaken or undermined by the levity or inconstancy of the will of man , 2 tim. 2.19 . what ever are the fluctuations of the heart of man , the counsel of the lord shall stand , prov. 19.21 . psal. 33.10 , 11. 3. the covenant and grace thereof is most powerfull and efficacious : therefore his mercies are sure , his promises yea and amen , because his word is setled in heaven , seconded with his power , which will finde means to effect what ever he hath spoken , god hath spoken once saith the psalmist , twice have i heard this , it is a word constant and stable , a word doubled to note the certainty of it ( as ioseph said unto pharaoh , gen. 41.32 . ) that power and mercy belong to god , psal. 62.11 , 12. every promise which mercy makes , power performs , if mercy promise an heart of flesh , and to put his fear into us , god hath power enough to make it good , hee may as soon be an impotent , as an unfaithfull god. abraham considered not the impotency of his own body , but the power of god to make good his promise , and therefore staggered not through unbelief , rom. 4.19 , 20 , 21. and so the apostle argues touching the conversion of the jews , rom. 11.23 . if they abide not still in unbelief , they shall be graffed in , for god is able to graffe them in , rom. 11.23 . 4. the covenant and grace thereof is invincible by any adverse assaults , nothing can alter or over-rule the will of god , or cause him to recede from his own purposes of shewing mercy . if any thing could , sinne could : but he hath assured us that that shall not . if his children forsake my law , and walk not in my iudgements , if they break my statutes , and keep not my commandements , then will i visit their transgressions with a rod , and their iniquity with stripes ; nevertheless my loving kindnesse will i not utterly take from him , nor suffer my faithfulnesse to fail , my covenant will i not break , &c. psal. 89.30 . — 34. though he punish , it shall be in measure ; not unto rejection but unto emendation , isai. 27.8 , 9. as to the guilt of sinne , and damnation due unto it , he will pardon it , i will forgive their iniquity , and remember their sinne no more , ier. 31.34 . as to the dominion thereof , he will subdue it , and purge it away , mìcah 7.19 , 20. psal. 65.3 . as to the particular prevalency of any lust , he will awaken us to repent . make us by some word , or affliction , or mercy , or example , or providence , to search and consider our wayes and return from all our evill doings , so he did david by the ministery of nathan , 2 sam. 12.13 . so peter by the look of christ , luke 22.61 . so iosephs brethren by his speaking roughly unto them , gen. 42.21 . as to the remainders of it , he will daily mortifie and destroy them , ro. 6.6 . sinne then shall not break out so far as to annull and to evacuate the covenant : for who then should be saved ? seeing in many things we offend all , and by the grace of the covenant alone are preserved from offending more . nay the lord is so gracious to his people , that their very sins , which of themselves do only defile and endanger them , are by gods goodness ordered unto their benefit . the lord could keep his servants from falling , iude ver . 24. and preserve them blameless . 1 thes. 5.23 . but he is pleased sometimes to leave them , that they may know themselves , and their own weakness , as he did hezekiah , 2 chron. 32.31 . that they may bemoan their own misery , and loath themselves in their own eyes , ier. 31.18 , 19. ezek. 20.43 . that they may be driven to live upon free grace and pardoning mercy , psal. 51.1 . that they may set the higher price upon the lord iesus , who is a sanctuary for the chief of sinners to fly unto , isai. 8.14 . 1. tim. 1.15 . that they may be the more watchfull over their loose and deceitfull hearts , having once , yea twice been betrayed by them , iob 40.5.34.32 . that they may pray more earnestly for the subduing and mortifying of prevalent corruptions , psal. 51 . 7-10 . rom. 7.23 . these and other the like ways , the lord hath to order the very sins of his people unto their good . and if sinne shall not prevaile against the covenant , we are sure nothing else shall : he that pardoneth sin rebuketh satan , conquereth the world , his love is above the reach of any thing to separate us from it . rom. 8 . 33-39 . none shall be able to take us out of christs or his fathers hands , ioh. 10 . 28-30 . 5. the covenant and grace thereof is founded in the blood of christ and ratified by it : as he hath by his blood purchased his people , tit. 2.14 . so hath he by the same procured for them all good things specified in the covenant , rom. 8.32 . the blood of christ can as well be vacated , as any branch of the the covenant be unfulfilled to believers , for whom they were all bought with so precious a price . 6. his purchase is seconded by his intercession , intercession is the petition of his blood , and therefore shall undoubtedly be granted , his father heareth him alwayes , iohn 11.41 , 42. and he prayeth to his father that his people may be so kept , as that they may be with him , and behold his glory , ioh. 17.11.15.24 . therefore accordingly they shall be kept . 7. christs intercession is seconded with his fathers love to his people , i say not that i will pray the father for you , for the father himself loveth you , saith christ , iohn 16.26 , 27. and therefore must needs be exceeding acceptable , because gods own heart is towards them , and his love upon them , as the woman of tek●a her petition for absolom was easily granted by david , because his heart was towards him before , 2 sam. 13.39 . and 14.1 , 2. lastly , the lord hath promised his holy spirit of fear , love , grace , adoption unto his people , by the help of which they are preserved from the dangers whereunto of themselves they are exposed , ezek. 36.27 . isai. 59.21 . upon these and such like grounds it appeareth ; that because god is righteous and faithfull in his covenant , therefore we remain escaped . and if it be here objected that the promises are usually set forth as conditionall , the lord is with you while ye be with him , and if ye seek him he will be found of you , but if ye forsake him , he will forsake you , 2 chron. 15.2 . if ye be willing and obedient , ye shall eat the good of the land , isai. 1.19 . he that believeth shall be saved , mark 16.16 . ioh. 3.16 . except ye repent ye shall perish , luke 13.3 . we answer , 1. promises are in some places made absolutely , which in others are conditionally expressed ; as heb. 13. i will not leave thee nor forsake thee , ier. 32.39 . i will give them one heart and one way , that they may fear me for ever , i will give them an heart to know me , they shall be my people , i will be their god , they shall return unto me with their whole heart , ier. 24.7 . if ye will obey my voice and keep my covenant , is a condition in one place , exod. 19.5 . a free promise in another , ye shall keep my judgements and doe them , ezek. 36.27 . the mercy of the lord is towards them that fear him , psal. 103.11 . there the fear of god is a condition . i will give them one heart and one way that they may fear me , ier. 32.39 . there it is a free promise . 2. the lord doth not only give us good things under a condition , but doth give the condition it self to his people , compare isai. 1.19 . with phil. 2.12 . acts 10.43 . with phil. 1.29 . ephes. 2.8 . 3. precepts and conditions are used as the vehicula of the grace promised . of our selves we can do nothing of those duties unto which promises are annexed , for all our sufficiency is of god , who worketh all our works for us , 2 cor. 3.5 . but the precepts of the word are the usual instruments , by which he worketh those things in us , which he requireth of us , rom. 10.17 . 4 conditionall propositions do not imply that our performances work upon god to do what he had said , as if the performance of duty were only ours , and then the performance of promise alone his : but they intimate the order and connexion which the lord hath set amongst his own gifts , some whereof he hath appointed to be antecedent dispositions and preparations towards others consequent upon them : he that believeth shall be saved , this is a conditional promise , faith the condition , salvation the promise ; but we may not so understand it as if faith were only ours , and salvation alone his . but faith is one gift of god , antecedent to salvation which is another gift of god. now then since the lord is righteous in all the wayes of his judgements and secret providences , we must for ever lay our hand on our mouth , and put our mouthes in the dust , and beware of murmuring and repining against him , as if his wayes were not equall towards us : behold he taketh away , who can hinder him ? who will say unto him , what dost thou ? iob 9.12 . we may in our prayers plead with god about his judgements as holy men have , jer. 12.1 . habak . 1 . 2-4-13 . but we may not quarrell at them nor murmure against them . 2. when the lord doth strangely vary his providences towards a people , and worketh unusuall changes and alterations among them : stirreth up some helpes , and then layeth them by , calleth forth others and quickly revokerh them , fitteth men for great actions , and in the midst of those actions cutteth them off ; our work here is not to censure either the agent , or the instruments , to charge the dealings of god either as unrighteous or as unreasonable ; but to reflect upon our selves , and learn our unstedfastnesse in gods covenant , by his diversifying of providences towards us : 1. sometimes we over dote upon instruments , and deifie them , as if god had no way to help us but one . and then god breaks that staffe when we lean too hard upon it , to force us to leane upon his name again . 2. sometimes we undervalue them , and will not understand that god is doing us good by them , ( as it is said of moses , acts 7.25 . ) and then god suspendeth his work which he was about to doe . 3. sometimes the hearts of the people are unprepared for mercies , and then god doth not honour his instruments with setling them . iehoshapbat was a good king , yet he did not work a perfect reformation , the high places were not taken away , and this the reason , the people had not as yet prepared their hearts unto the god of their fathers , 2 chron. 20 , 32 , 33. 4. sometimes the guilt of old sinnes do remain uncleansed away , as it is said of the iniquity of baal-peor , iosh , 22.17 . and in this case instruments are too weak to divert wrath , 2 reg. 23.25 , 26. never such a reformation as iosiah made about the eighteenth year of his reign , and yet because the people returned but fainedly , ier. 3.10 . within a few years after they were carried into captivity . our saviour was very near his sufferings when they cryed hosanna before him . the sun often shews biggest , and shines brightest , when it is ready to set ; the candle blazeth most when it is in the socket ; many times dying men , and it may be so with dying churches , have a lightning before death . i speak not this to bode ill unto the land of my nativity . if any say it shal not be so , but we shall still have peace , and truth , and holiness flourish , i will chearfully say as the prophet did , ier. 28.6 . amen : the lord do so for this land : but withall , happy is the man that feareth always , prov. 28.14 . the sins of the people may weaken the hands of the best instruments , and make them unable to help us . it is noted as a cause of wickedness that men have no changes , psal. 55.19 . ier. 48.11 . but to be tossed and emptied , and exercised with frequent alterations , and our sent to abide in us still , wanton under mercies , sullen under judgements , after all our phisick to relapse , after all that is come upon us , again to break the commandements , this is a sad symptome , a great aggravation of our sin , and justification of gods righteousness in all his dealings with us . again , since the lord is the god of his people , and righteous to them in a way of mercy and fidelity , we learn to acknowledge it a great mercy , and to glorifie god for it , that we remaine yet escaped : that we may set up an eben-ezer , and say thus far hath the lord holpen us . many considerations may set on the sense of this mercy upon our hearts . 1. the many sinnes which remain amongst us , even in the israel of god : sad divisions , sharp animosities , perverse opinions , vanity , luxury ; severe censurings , loose walking , worldly mindedness , &c. 2. the many shakings , and universal sufferings , whereby the lord hath made it appear that his quarrel was against all orders of men , that the disease was all over , isai. 1.6 . ier. 5 . 1-5 . so that none can blame others , but every one acknowledge the plague of his own heart , and say as david did , i confess my sinne , and the sin of my people , dan. 9.20 . now various shakings and concussions in a nation use to be sore presages of greater judgements , as we may see in gods dealing with the ten tribes before their dissolution . what shakings have been amongst us , we need not recount , by changes at home , by differences abroad , shakings on the land , and shakings on the sea , shakings at hand , and shaking afar off , shakings by war , and shakings by sicknesses , shakings in our mindes by divided opinions , shakings in our hearts by divided affections , shaking in our estates by divided interests . and whether these shakings have a tendency to dissolution we know not , ( we are not ignorant of the rage which hath been upon many of our protestant brethren in other parts of christendom ) but surely this consideration may lead us both to glorifie god that we remain yet escaped , and to humble our selves under the feare of his further wrath . 3. the powerful preaching which hath been in the land which where it doth not kindly work , where it is not honourably entertained , doth exceedingly ripen judgements , and make white for the sickle . it is compared to the shining of the sun , 2 cor. 4.6 . 2 pet. 1.19 . and to showers of rain , deut. 32. which are intended for the bringing forth of salvation , and springing up of righteousness , isai. 45.8 . but if they fall upon sins , doe hasten their maturity , and make them nigh unto cursing , heb. 6.7 , 8. the sins of the church are summer fruits , they ripen faster then the sinnes of the world , the sins of the amorites were four hundred years a ripening , gen. 15.16 . the sins of israel in the wilderness fourty years , psal. 95.10 . gods patience towards the ten tribes after their revolt was but two hundred and sixty years ; from the sins of manasseh to the captivity brought upon judah for those sins , little more then one hundred years ▪ as at jerico the sounding of the trumpet seven times did lead in the falling of the wall , so the long sounding of the word in the ears of disobedient people , is a shrewd presage of ensuing ruine . these considerations laid together , as should they justly awaken us to humiliation , so are they evidences of gods goodness towards us , in that such a people remain yet escaped . escaped from the bondage of popery , from the flames of persecution , from the spanish armado , from the vault of powder , from rigour in the church , from troubles in the state , from the terrour of a bloudy war , from renewed attempts of trouble and danger , escaped from a vote , extinguishing and abolishing the whole maintenance of the ministery , the consequences whereof could not but have been unutterably miserable . any one of these evils god might have sharpned into a destruction . and yet after all this , righteous art thou , o lord , for we remain yet escaped . 2. it reproueth our unbelief , in consulting with flesh and blood , betaking our selves to carnall shifts in time of danger , having a faithfull covenant , and a righteous god to lay hold upon , whose alone fidelity is the ground of his peoples safety , who knoweth how to deliver the godly out of temptation , 2 pet. 2.9 . this was the sin of ahaz in sending to the assyrian to help him , when god offered him a sign to confirm his trust in him , isai. 7.11 , 12. 2 chron. 28.19 . the christians in the church of corinth , being afraid to displease their heathen friends , and endanger themselves , would sit with them at the idols table , and eat at their tables meat offered to idols : the apostle diswadeth them from using this carnal shift to decline danger , bids them flee from idolatry , lest that which they in carnal wisdom might judge the means of their standing , should prove the occasion of their fall , and directeth them to trust for safety in a faithfull god , who would not suffer them to be tempted above that they were able , but would with the temptation make a way to escape , that they might be able to bear it , 1 cor. 10.13 , 14. 3. in fears therefore and dangers we should be incouraged by these two arguments ; 1. the righteousness of god. 2. our own present remaining escaped , faith in , and experience of the fidelity of god to help us , to trust in him at all times : not to fear the wrath of man , but to secure the love of god , he sometimes purposely bringeth his servants to difficulties , that they may make tryal of such a friend , who in six and seven troubles is at hand to deliver them . faith is a venturous grace , it honours god and laies hold on his strength , rom. 4.20 . isai. 27.5 . it is a victorious grace , and rises up above difficulties , 1 ioh. 5.4 . all things are possible to it : therefore in times of danger let us plead gods covenant , and our own experience , lord wilt thou now destroy us seeing we remain , yet escaped , and are monuments of thy mercy ? hast thou wrought so great deliverances , and done so many wonders , and snatcht us as brands out of the fire , to destroy us at the last ? thou hast delivered , and dost deliver , wilt thou not give us leave to trust in thee for deliverance still ? though the lord had broken us in the place of dragons , and had cast us off and put us to shame ; yet even so we may lean upon his name , and plead his covenant , psal. 44.17 , 19. psal. 74 . 1-20 . isai. 64 . 8-12 . hab. 3.17 , 18. how much more comfortably may we plead it , when by the alone mercy thereof , we remain escaped ? when we may say as the people of ioseph did , iosh. 17.14 . we are a great people , and the lord hath hitherto blessed us ? and may set up a monument as samuel did , 1 sam. 7.12 . and say , thus far hath the lord holpen us ? this is one chief argument which gods servants use in prayer , to mind him of his word and covenant , wherein he had caused them to hope , so iacob , i am not worthy of the least mercy , but thou saidst , i will doe thee good , gen. 32 . 9-12 . so moses , we remain yet escaped out of the land of egypt , thou hast brought us out thence , turn from thy fierce wrath ; remember abraham , isaac , and israel thy servants , to whom thou swareest , &c. exod. 32 . 11-13 . and again , let the power of my lord be great , according as thou hast spoken , pardon the iniquity of thy people , as thou hast forgiven them from egypt untill now ; as they remain yet escaped , so save them still ; the same mercy and power can do it now which did it before , numb . 14.17 , 19. so david , thou hast spoken of thy servants house , for thy words sake hast thou done these great things : and now o lord establish thy word , do as thou hast said , 2 sam. 7.19 , 21 , 25 , 27 , 29. so solomon , let thy word be verified which thou spakest unto thy servant david , 1 reg. 8.26 . so asa , o lord we rest in thee , thou art our god , 2 chron. 14.11 . so ieshaphat , thou art god — our eyes are upon thee , 2 chr. 20 . 6-12 . no such plea in prayer as the free grace , the word , the truth , the fidelity , the righteousness of god. 4. this may comfort us against all the mutability of our own wills , whereby we are apt to start aside like a deceitfull bow ; in as much as our safety dependeth not upon our own performances , but upon the covenant of god , who is righteous and faithfull ; and will not suffer our weakness to annul his promise , rom. 9.16 . 5. this caution notwithstanding we must take in , that we beware of playing the wantons with the grace of gods covenant , because thereby we remain escaped ; for the lord will not pass by the petulancy and lasciviency of any of his children , though he doth not totally cast them off , yet he hath sharp rods wherewith he can chastise them . if they fly from his service , he can send a whale to swallow them , and can bring all his waves and billows upon them ; if they keep not to his commission , he can send a lion to tear them , he can make them feel the weight of his frown , though they do not of his fury , and it may be , cause them to walk in darkness , drooping , and disconsolate all their days , complaining of broken bones , and of a wounded spirit , with strong cryes , imploring the comforts of that spirit , which they had so unkindly greived and resisted . as it is this day ] escaped , escaped this day in which we lie under so sore and heavy a guilt . this is a marvellous heightning of gods mercy , that we may remain escaped in this day , a day of so great sin : and also a marvellous aggravation of the sin , that it hath been committed in this day , a day of so great mercy , wherein we remain yet escaped . sinne committed in a day of mercy , is the more exceeding hainous : mercy extended in a day of sin , is the more exceeding glorious . that we should so greatly provoke the lord , this day , wherein we remain escaped : o how prodigious and presumptuous the wickedness ? that we should remain escaped this day , wherein we have so greatly provoked the lord , o how admirable and unsearchable the goodness ? 1. sinne in a day of great mercy is exceedingly the more hainous . it is a great aggravation of sinne , when it withstandeth iudgements , when the lord changeth the corrections , and men still hold fast their sins , amos 4 . 6-12 . and turn not unto him that smiteth them , isai. 9.13 . it is a brand upon ahaz that in the day of his distresse he sinned more , 2 chron. 28.22 . how much more hainous is it to abuse mercy and loving kindness ? it is the character of a wicked man , that though favour be shewed him , yet he will not learn righteousness , isai. 26.10 . the angell spared balaam , and yet he ran greedily after the wages of iniquity , numb . 22.35 . this is an unkindness the lord often upbraideth his people with , deut. 32 . 13-15· ier. 22.21 . hos. 13.5 . amos 2 . 9-13 . this made solomons sin the greater , that he turned from the god of israel , who had appeared to him twice , 1 king. 11.9 . this adds disingenuity , unthankfulness , unkindness unto disobedience , when men neither fear , nor love the lord for his goodness : no surfets more dangerous then those which are upon sweet things : no diseases more desperate , then those which reject cordials ; no fruits ripen faster ; then those on which the sun continually shineth : as the apostle saith of grace , where sin abounded , grace did much more abound , so we may by an inversion say of sin , where grace aboundeth , there the guilt of sin is the more abundant . 2. mercy extended in a day of sinne , is the more exceeding glorious , when the lord is pleased to proclaim mercy to a divorced people , ier. 3 . 12-15 . in the midst of provoked wrath to remember mercy , hab. 3.2 . and when men go on frowardly in their own ways , then to heal them , to restore comfort to them , to create peace , isai. 57 . 17-19 . to heal a backsliding people , and to love them freely , hos. 14.14 . to look back upon a denying peter , luke 22.61 . to send a pardon to an adulterous david , 2 sam. 12.13 . to call from heaven to a persecuting saul , acts 9.4 . this is that which maketh mercy the more radiant , which magnifieth the freeness , fulness , and superabundance of it , that it rejoyceth against judgment , iam. 2.13 . these considerations tend much to humble a people which remain yet escaped , as we do this day . the sad conjunctions of our sins with the lords goodness , when the lord saith , i will remember my covenant , and thou shalt remember thy wayes , then he saith , thou shalt be confounded , and never open thy mouth any more , because of thy shame , when i am pacified towards thee , ezek. 16 . 60-63 . when we compare his mercy with our corrupt doings , then is a time to loath our selves in our own sig●t , ezek. 20 . 42-44 . 36 . 25-32 . sin punished , doth many times harden a sinner in pride , as we see in pharaoh . but sin pardoned , and subdued with mercy , should melt the soul into a godly sorrow , holy revenge , and self displicency for it : they shall shall fear the lord and his goodness in the latter dayes . o let us learn to bewail our wickedness , in that we have ventured on it in a day of mercy , as if we had been delivered to commit abominations , ier. 7.10 . as if priviledges were a protection to profaneness . certainly if mercies be aggravations of sin , no nation in the world is less excusable then we . what nation in the earth hath god so honoured with a long possession of his oracles , and glorious light of his word ? in so much that other nations study the english tongue to read our books ; what nation hath ever had such manifold , such miraculous deliverances ? what nation hath the lord crowned with a greater abundance of all good things ? what means could be used to work upon a people which the lord hath not made use of amongst us ? if teaching would work upon us , we have had his word ; if chastisements would amend us , we have had his sword. if bounty would perswade us , we have been fed , and cloathed , and healed , and crowned , and compassed with mercies more then we can recount . if strange and unparalleld providences would awaken us , this nation hath never had for many hundred years such a prospects of gods works , such interwoven mixtures of mercies , of judgements , of wonders , of terrors . great instruments raised up , and taken away again , wars raging , and again ceasing , seas roaring , and again calmed . and certainly the works of the lord should be sought out of his people , psal , 111.2 . and improved to their own accompt . felt judgements should mak them out of love with sin : renewed mercies should make them in love with god. that which humbleth should heal them , that which comforts should cure them , that which amazeth , should amend them . 2. this is a strong argument in prayer for penitent sinners to use , that god hath mercy in store even in a day of sin for his people : that though we have trespassed against god , yet there is hope in israel concerning this thing , ezra 10.2 . that though sin do ever forfeit mercy , yet it doth not ever remove it ; though it do always provoke wrath , yet it doth not always procure it ; how will mercy triumph in a day of repentance , when so great provocations have not hitherto extinguished it ? how will fire break forth in dry wood , when it hath prevailed against the green ? needs must that jewel be glorious in the sun , which glisters in the night . this should exceedingly encourage us unto repentance . doth the lorld invite backsliding israel , doth he wait to be gracious to a secure people , doth he pitty us in our blood , and are his bowels kindled towards us , when we compass him about with lies and deceit ? doth he look back with pitty upon a a denying peter ? doth he speak pardon from heaven unto a persecuting paul ? doth he shew mercy on a manasseh , filling ierusalem with blood and idols ? doth he appear first unto mary magdalen , out of whom he he had cast seven devils ? o who would not be encouraged by such examples , to fly for sanctuary from the wrath to come , unto that mercy which hath snatched these as brands out of the fire ? the lord keeps as open house for us as for them , isa. 55.1 . rev. 22.17 . his mercy as abundant for any other penitents as for them , isa. 55.6 , 7 , 8. his call and invitation the same to us as to them , ioh. 7.37 , 38. the blood of christ as effectuall for us as for them , 1 ioh. 2.2 . they were set forth as examples to all that should after believe in him unto eternal life , 1 tim. 1.16 . only let us beware of profaning this comfort by persisting in our sins : but follow the example of these penitents here , though their sin had not removed gods mercy , yet gods mercy did remove their sin . they entred into a covenant , sware to the lord , gave their hands that they would put away their strange wives , and separate themselves from the people of the land , ezra 10.3 , 11 , 12 , 19. this is a genuine work of true hope in mercy , when it makes us purifie our selves 1 ioh. 3.3 . no man can hope for glory , who is an enemy to grace , for glory is grace perfected , and we can hope for nothing which we hate , he that hates grace , doth not love glory . 3. we note that in solemn humiliations there is a great emphasis in these words , as it is this day , it is a circumstance greatly considerable , the time wherein we have sinned and escaped , time greatly aggravates sin , exod. 8.32 . luke 19.42 . time greatly commends mercy , that god kept touch with his people to a very day , exod. 12.41 , 42. therefore we should learn wisdome to improve time unto duty , as it is said of the children of issachar , that they had understanding of the times to know what israel ought to do , 1 chron. 12.32 . who knoweth said mordecai to ester , whether thou be come to the kingdom for such a time as this , ester 4.14 . let us therefore wisely consider the condition of the times which god hath brought upon us . times of great and universal sickness and infirmity , after he had not many moneths since upon prayer , removed such distempers in good part : surely his anger is not turned away , his hand is stretched out still , because we have not unfeignedly turned unto him that smiteth us . 2. times of wonderfull changes and unsetledness , many preparations and attempts to heal the breaches amongst us , and many abortions and miscarriages in those attempts , honourable persons raised up by god to serve the interests of the nations , and by his providence laid down again . and when the lord had by his providence raised up this eminent instrument , now gone to him , by whose great wisdom , accurate intelligence , indefatigable vigilancy , and special care , we might probably have supposed that by degrees things would have wrought unto a composedness , and settlement in the midst of great actions and great successes , he likewise is suddenly taken away . it is good to study the meaning of god in these things . 1. that we should bewail our carnall confidence , and learn to look up and to trust more in him , and less in man. 2. to labour for hearts established by his grace , that we may the more comfortably look for an outward establishment in order and peace , for our settlement must begin in our hearts , so long as our hearts are unsteadfast with god , his dealings may be still in fluctuation and uncertainty towards us . 3. to acknowledge notwithstanding these sad changes and concussions , this great mercy , that we remain yet escaped , that the lord hath not yet said unto us that he would cast us off , hath not exposed us to those flames and commotions which our sins have deserved , but that yet we sit under our vines and fig-trees , and none make us afraid . lastly , to cast anchor on the rock of ages , and keep close to the throne of gace , to secure his love and care of us , his presence and throne amongst us , who never dies , in whom there is everlasting strength , to get firm holdfast of those comforts which have nothing of mortality , nothing of lubricity in them , which will stay with us while we remain here to sweeten all the passages of our pilgrimage , and accompany us unto the presence of the lord , in whose presence is fulnesse of joy , and at whose right hand there are pleasures for ever more . finis . notes, typically marginal, from the original text notes for div a57140-e170 vid. serarium in ios. 6. quaest . 50. pined . de rebus solom . lib. 7. cap. 4. & 6 ier. 3.5.31.19 . dan. 9.7 , 8. luke 18.13 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . homer . iliad . 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . arist. q●i sibi male vivendi licentiam iud ●gent , totidem sunt christi●nismi probra et ma●ulae . calv. opusc. de scandalis . magna insanis est evangeli● non credere , cujus veritatem sanguis martyrū clamat , prodigia probant , ratio c●●firm●t , m●ndus testatur , elementa loquuntur , daemones confitentur . sed long● major ins●nia , si de evangelii veritate non dubitas , vivere tamen quosi de ejus falsitate non dubitates , io. picus mira●dula epist. ab eterno per praedestinationem , in aeternum per glorificationem . bernard serm. 2. in ascention● . ante mundi constitutionem vidit nos , fecit nos emendavit nos , misit ad nos , redemit nos . hoc ejus consilium manet in aeternum . aug. ser. 2. in psal. 32. aug. de grat. & lib. arbit . cap. 16. dys . anchor , ipse remunerator operis , ipse remuneratio tota . bernard in psal. 91. ser. 9. ille facit ut nos faciamus qu● praecepit , nos non facimus ut il●e faciat quae promisit aug. ep. 143. vid. bradward . de causa dei lib. 1. cap. 23.24 25. iuratione dei firmata promissio . aug. de civ . dei . lib. 16. cap. 32. adeo iustis omnis cooperantur in bonum ut etiam si qui corum deviant & exorbitant ▪ etiam hoc ipsum eis faciat proficere in bonum , quia humiliores redeunt atque doctiores . aug. de corrept . & grat. cap. 6. vid. de nat . & grat. 28. an vero ei peccata ipsa non cooperantur in bonum qui ex eis humilior , ferventior , solicitior , timoratior & cautior invenitur ? bern. scr. 1. de diversi● . vid. camero . de eccles. pag. 120 . -126 , in 4 to . use 1. ut totum deodetur , hominis voluntatem bonam & praparat adjuvandam & adjuvat praeparatam . aug enchirid. cap , 32. si deus misereatur etiam volumus ad eaudem quippe gratiam pertinet ut velimus ad simplicium qu. 2. & epist. 106. the staves of beauty & bands opened in a sermon preached at yarmovth, august 23, 1663 / by edward, lord bishop of norwich. reynolds, edward, 1599-1676. 1663 approx. 114 kb of xml-encoded text transcribed from 46 1-bit group-iv tiff 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(eebo-tcp ; phase 1, no. a57166) transcribed from: (early english books online ; image set 49141) images scanned from microfilm: (early english books, 1641-1700 ; 546:6) the staves of beauty & bands opened in a sermon preached at yarmovth, august 23, 1663 / by edward, lord bishop of norwich. reynolds, edward, 1599-1676. 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of beauty & bands . opened in a sermon preached at yarmovth , august 23. 1663. by the right reverend father in god , edward lord bishop of norwich . augustin . de tempore , ser. 169. meritum christianae virtutis vilescit in cunctis , si unitatem non habet pacis ; nec pervenit ad vocabulum filii , nisi per nomen pacifici . id. de civit. dei. l. 15. c. 22. vera & brevis definitio virtutis est ordo amoris . london , printed by t. ratcliffe for george thomason at the rose and crown in st. pauls churchyard . 1663. to the right worshipfull the magistrates , and to the reverend ministers , and other members of the corporation of yarmouth in norffolk . dearly beloved , this sermon was preached before you in order to the peace and vnity of the church of god amongst you : and i presume in order to the same good end i was by you pressed to the publishing of it . which motion i have the more readily entertained , that the arguments unto so necessary a duty , which i found prevalent with you then , might he always at your hand , to revive in you the same affections . and truly those many men in all parts of this nation , who , upon whatsoever plausible and specious pretences , have given entertainment unto novel opinions , ( never before these loose times heard of in the church of god ) and thereupon do forsake the assemblies , and disturbe the peace of an orthodox and reformed church , little consider the advantage they give the common adversary : who no doubt rejoyceth to see us break one another with our own hands , whom they with theirs hither to have not been able to harm ; as vespasian is observed by josephus to have done in the siege of jerusalem , not choosing to storme the jewes by any hostile assault , while they were destroying one another by their intestine confusions . certainly what ever prejudices weak and credulous men may have their eyes dazled withall , divisions and contentions in the church have alwayes fleshly lusts at the bottome of them , as the apostle assureth us , 1 cor. 3. 3. nor are they only fruits of sinne in men , but evidences of wrath in god , and sad symptomes of his further displeasure . when manasse is against ephraim , and ephraim against manasse , and both against judah , it is a sign that gods anger is not turned away , but that his hand is stretched out still . shismes in a church being like leaks in a ship , or breaches in a sea bank , which threaten speedy and extremest danger . and therefore all who wish well to sion should listen unto healing and vniting counsels , not suffering in so important a businesse , as the peace and prosperity of the church , any secular designes , single , or divided interests , carnal animosities , or perverse disputes , to embitter their spirits or alienate their affections from other their brethren , heirs of the same common salvation : or to draw them away from the communion of that church , from whose breasts they have often sucked the sincere milk of the word , and in whose fellowship they may still undoubtedly partake of all the means of salvation . the lord grant that all of us in all places of the land , both pastors and people may be unanimously zealous for the peace of the church . that ministers by sound and wholesome doctrine , which cannot be disproved by holy , humble , prudent , and peaceable lives , and by unwearied diligence and fidelity in their callings , may stop the mouthes , and winne upon the affections of their gain-sayers : and that the people may not lean on their own wisdome , nor be carryed away blind-fold with uncharitable prejudices , or with every winde of doctrine , but may yeild themselves to the guidance of their faithfull pastors , and be swift to hear , slow to speak , slow to wrath ; for contention is usually the mother of disobedience . now the lord of peace himself give you peace always by all means ; the lord be with you all . yours in all christian affection to serve you , ed. norvic . the staves of beauty and bands opened in a sermon preached at yarmonth , august 23. 1663. zechar. 11. 7. i took unto me two staves ; the one i called beauty , and the other i called bands , and i fed the flock . there was no office which christ undertook , no ministery which he instituted in his church , which was not by him directed and intended unto such excellent ends , as whereby the honour and welfare thereof might be advanced . when in this place he assumed his pastoral office to govern and guide his flock , he doth by the names of these two staves acquaint us with two noble ends of that service ; the restoring of beauty to his church corrupted , and of unity to his church divided ; of both which we shall , by gods assistance , take a brief view . first , he feedeth and ruleth his poor flock with his staff called beauty , his word , ordinances , and government , being , as glorious things in themselves , so the special beauty and honour of the church that enjoy them . thus among the people of the jews , the a ark and the tabernacle are called their glory ; in which respect the b apostle saith , that unto israel did pertain the adoption , and the glory , because the covenants , the law , the service of god , aud the promises were theirs : as to external pomp and splendor , the great c monarchies of the world went far beyond them , ( for they were the ●ewest of all people : ) but herein was their preheminence , and primogeniture , ( as the lord saith , israel is my d first horn ) herein was their e double portion above all other nations , that they had the oracles of god committed unto them , that they were intrusted with the f custody of that g honourable law , which as the apostle sairh , was h holy , just , and good . and in like manner in the christian church , the gospel , which is the i law of christ , is called by the apostle a k glorious gospel , because it is the l riches and the salvation of those that enjoy it ; insomuch that the very feet of those that bring glad tidings thereof , are said to be beautiful , rom. 10. 15. and therefore as we m read of moses , that his face shined when he came down from the mount ; to signifie the n glory and luster of the legal ministery , as the apostle teacheth us : so likewise do we read of christ , that his o face shined as the sun , in his transfiguration on the mount , to signifie the p far more excellent glory of the evangelical ministery of life and righteousness ; in which respect he is called the q glory of his people , and a r diadem of beauty unto the residue of them ; for where christ walketh in the midst of the golden candlesticks , having his ordinances in their vigonr and efficacy duly administred , he thereby rendereth his church beautiful in these four respects . 1. by the verity of his heavenly doctrine ; when a people are taught of the lord , then their stones are laid with fair colours , and their foundations with saphires , their windows of agates , their gates of carbuncles , and their borders of precious stones , isa. 54 , 11 , 12 , 13. when the earth is full of the knowledge of the lord , then is his rest , or the place of his abode glorious , isa. 11 , 9 , 10. and therefore when christ was s ascended up on high , far above all heavens , that he might fill all things , he gave unto his church , apostles , prophets , evangelists , pastors and teachers , in order to the perfecting and edifying of his body , and carrying it on unto the measure of the stature of his fulness , wherein alone the beauty thereof consisteth . 2. by the purity of spiritual worship ; when sacrifices are offered with acceptance upon gods altar , ( and none are so bnt t spiritual sacrifices ) then doth he glorifie the house of his glory , and beautifie the place of his sanctuary , and make it an eternal excellency ; then doth he give gold for brass , and silver for iron ; then doth he call the walls of the church saivation , and her gates praise , isa. 60. 7 , 13. 15 , 17 , 18. therefore the second temple , though far inferior in outward splendor to the former , is said to exced that in glory , because unto it the desire of all nations should come , and set up the●ein his spiritual worship , hag. 2. 3 , 7 , 8 , 9. for as the soul , which is the breath of life , puts beauty into the body , so the spirit of christ poured out upon his church , doth enliven and beautifie that , and turn the u wildernesse into a fruitful field . 3. by sanctity of life , renewing them after the image of christ ; for when the church is sanctified , and clensed with the washing of water by the word , then it is fit to be presented unto christ as a glorious church , ephes. 5. 26 , 27. holinefs is called by the apostle the w renewing of the holy ghost , the x forming of christ in us , the y quickning and creating us in him unto good works . look what beauty the renewing of a ruinous and decayed building bringeth upon that , what beauty the re-union of a living soul unto a gastly body doth restore unto that , what beauty the creation brought upon the void and indigested chaos , when it was wrought unto that goodly frame and sructure which we now behold ; the same , and much more , doth the forming of christ , and the spirit of holiness bring upon our deformed and defiled nature by the efficacy of the ordinances . 4. by decency of order , rendering the church z beautiful as tirzah , comely as ierusalem , terrible as an army with banners ; thus the church of israel marched in the wilderness in the manner of a formed camp , with exquisite beauty and order , whereof we have an ample description , numb . 2. in like manner the new jerusalem , which descended out of heaven , beautified with the glory of god , whose street was pure gold as transparent glass , whose foundation was garnished with all manner of pretious stones , is said to be four-square , having an accurate proportion and symmetry in all the parts thereof , rev. 21. 16. and thus the apostle directed all things to be done in the church of christ with decency and order , 1 cor. 14. 40. and rejoyced to see the order which was in the church of the colossians , col. 2. 5. when every member keepeth his own rank , and every officer doth his proper duty , according to the a pattern and b commission given him by christ , then is the pastoral office administred with the staff of beauty . in one word , the ordinances are thus the beauty of a church , because in and by them christ is spiritually present therein , and the treasures of his grace are unfolded unto it . he who is the c chiefest among ten thousand , and altogether lovely , who was the d desire of all nations , and the e hope of glory to his people , in comparison of whose f excellencies all other things are but losse and dung , whose very g afflictions and reproaches are preferred before the pleasure and riches of the world , in whose very h sufferings there is joy , he is in his ordinances k evidently set forth before our eyes ; his l righteousness the robe wherewith his church is cloathed , his m comlinesse the beauty wherewith she is adorned , and made n high above all the people in praise , and in name , and in honour , by her interest in him , and relation unto him , she hath a new name given her , o hephzibah the lords delight , who deligheth over her as the bridegroom over the bride , esteeming her p his rest , his dwelling place , his desire , so that q glorious things are spoken of her . these beauties of christ in his ordinances , and in his church by means of them , were typified and prefigured by the r glorious garments of the priests , with allusion whereunto we are said in baptism s to put on christ , whose righteousness is unto his church a t garment of praise . by the splendor of the tabernacle , and of solomons temple , and all the vessels and utensils belonging unto the worship of god therein , all which were exceeding glorious and magnificent ; for the building and providing whereof , david prepared as immense a u treasure as we shall likely read of in any history ; in which respect that holy house is called the throne of gods glory , jer. 14. 21. by the city jerusalem , w the mountain of the lords holiness , and the joy of the whole earth ; by the x holy oyl , wherewith the tabernacle , the ark , the holy vessels and priests were anoynted , compounded of the principal spices after the art of the apothecary ; by the beautiful order which was in y solomons family ; by the dressing and preparing of a z bride for the bridegrome , as we read of the long and costly purification of the virgins to go into king ahasuerus , est. 2. 12. so here , in the ordinances , the spouse of christ is a attired and made ready , being arraied in fine linnen , clean and white , and thereby b prepared unto glory , and unto every good work . lastly , by a c strait , smooth , even and pleasant path , wherein is no crookedness , from whence all d stumbling blocks and offences are removed . the author and efficient of all this beauty is the lord , all whose e works are perfect , who hath made every thing f beautiful in his time . the summe and total of all gods works are , the world and the church ; the world is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the beauty and comliness of of it ; in the which every thing was g very good when the lord took a view of it . but the lord hath chosen his church upon which to bestow more abundant glory . it is called a land of ornament , dan. 11. 16. a land of desire , jer. 3. 19. in the building whereof the lord is said to appear in his glory , psa. 102. 16. the world is beautified with the power and wisdom of god ; the church besides that , with his love and grace : in the world we have the foot-prints of his greatness , but in the church we have the image of his holiness : the world was made by him , the church like him ; the world to shew forth his glory , the church to enjoy it ; the world a tenement for his creatures to dwell in , the church a palace for himself to dwell in ; he hath h desired it for his habitation , it is his rest for ever . above all excellencies , holiness is the beauty of a creature ; and therefore the angels , who excell in all created perfection , are above all other appellations honoured with the name of saints deut. 33. 2. they differ not in nature from devils , in holinesse they do . derived holiness consisteth in conformity to primitive holiness . the lord is most holy in himself , and our holiness standeth in his image and likeness , so far forth as he hath by an holy law made his holiness a pattern for ours . and when we threw away that image of god , wherein our created holiness consisted , and the lord was pleased in any of us to renew it again ; he did it by the pattern of his beloved son , who is the i image of the invisible god , and the character of his person , full of grace and truth . now then according to the excellency of the pattern , we are to measure , and take an estimate of that beauty , wherein we are conformable unto that pattern ; and what pattern more glorious then the blessed god , and the holy son of god , the chiefest of ten thousand ? unto whom therefore the conformity of a creature must be its chief and principal beauty . there are several attributes or properties whereby the excellency of this beauty may be further discovered . 1. light and luster ; for as a great part of the corporal beauty is in the life and vigour of the eye , so of spiritual beauty in the clarity and brightness of the mind ; when the lord , a who commanded the light to shine out of darkness , shineth in our hearts , to give the light of the knowledge of the glory of god in the face of jesus christ ; as the sun is the greatest beauty of the visible world , so christ , as a b sun of righteousness , by the c excellency of his knowledge , is the glory and beauty of the invisible . 2. rectitude & straitness ; the wise man thus expresseth our primitive beauty , that d god made man perfect ; and we do then recover this beauty , when we are without e guil , and perverseness of spirit ; when we make f strait paths for our feet to walk in , and g do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , go evenly according to the truth of the gospel . 3. integrity and h compleatness ; when all the parts and members of the new man are formed in us , and we do partake of the i fulness of christ , grace for grace , as the child of his parent , member for member . the lord in the law would not accept of a maimed offering , levit. 22 21 , 22. and when we offer up our selves a k living sacrifice holy and acceptable unto god , we must be l sanctified throughout , and our whole spirit , soul , and body must be preserved blameless : for wherever christ is formed , though it be but in measure as to the degrees of grace , yet that measure must be the m measure of every part , so that there is at once both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the apostle speaks , a measure in regard of the imperfection of every grace , and yet a fulnesse in regard of the perfection of every part , or member of the new man. 4. symmetry and an exact proportion of parts , and equal temperament of humours one with another , which in regard of spiritual beauty is called by n the apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an exactnesse of obedience ; when there is such a due temper of piety to god , sobriety to our selves , and righteousness to others , that none of these do obstruct the other , but that there is an equal o respect to all gods commandments , and such a supply and accurate distribution of vital influence , unto every member of the new man , that no part doth either swell or wither , that zeal is not blind , nor knowledge unfruitful , nor faith without love , nor the duties of one table without those of another ; but that we g●ow up unto p christ in all things , and have an effectual working in the measure of every part . 5. growth and progress in these proportions ; for while we are in this world , we are still in our minority , and therefore must still be contending towards perfection . to be a man in years , and a child in stature , is an unbeautiful thing . christ hath no dwarfs in his body ; though one man attain greater degrees of perfection then another , yet all are in a growing condition : the life of christ in us being a a life that abounds ; and his grace like the b waters of the sanctuary rising up higher and higher . lastly , indeficiency , wherein spiritual beauty surpasseth all other ; for c bodily favour is deceitful , and beauty vain , it runneth all at last into wrinkles and deformity ; but as christ himself d never saw corruption , no more doth the beauty that he brings to the soul with him . they e who are planted in the lords house , do flourish in his courts , and are fat and fruitfull in their old age . as we may truly say of sin in a wicked man , concupiscenti● non senescit , though nature wax old and infirm , yet lust doth not : so we may say of grace in a good man , charitas non senescit , it is not apta nata of it self to decay , but proceeds from strength to strength . the ends of the ordinances do likewise further evidence this beauty of theirs unto us : for they are by christ intended for such purposes as these . 1. to quicken us , and to fashion him in us . by nature we are f dead in trespasses and sins , and death ever induceth deformity ; but by the holy spirit of christ working in and by his ordinances , we are restored unto his g life and likeness , and h conformed unto the image of him who is altogether lovely . 2. to clense and purifie us from all defilements ; for the i fear of the lord is clean , and his commandment pure both in it self , and in its operations ; his precious k promises by our l faith in them , and by our hope and expectation of them , m do clense us from all filthiness of flesh and spirit , and cause us to purifie our selves even as he is pure , that we may n offer unto the lord an offering in righteousnesse , that our offerings may be pleasant unto him . 3. to heal us of all our spiritual distempers , whereby the beauty of the soul is dimmed or impaired . as many of christs o miracles were shewed in making the blind see , the deaf hear , the lame leap , and in curing of all manner of sickness and disease ; so the spiritual vertue of his holy ordinances is seen in spiritual operations consonant unto those , in which respect he is called a p physician to bind up the broken hearted , and to heal the stroke of the wound of his people ; he is the q tree of life , whose leaves are for the healing of the nations . 4. to comfort us , to wipe away all tears from our eyes , all sorrow from our hearts , and thereby to make our faces shine ; for as r moses , by extraordinary converse with god on the mount , had a lustre on his face , so in some proportion , all communion with him doth , by the spiritual comfort , bring a s beaury upon holy men , filling them with the peace of god which passeth understanding , and with joy which is unspeakable and glorious . 5. to fit and prepare us for the lord himself to delight in , that his image in us may t attract the eye and heart , the love and delight of the lord of glory unto us ; the lord hath u set apart the man that is godly for himself , hath w chosen israel for his peculiar treasure , hath x formed them for himself to shew forth his praise , and y purified them unto himself for a peculiar people ; and because the church is in this special manner z gods own , therefore he will in special manner put his comliness upon her , and will a beautifie the place of his sanctuary ; as he is called the b glory of his people israel , so he hath hononred his people israel with this high dignity , to be called c his glory lastly , the manner of christs governing his church by his ordinances is full of beauty and sweetness ; with a d still voice , with the e cords of a man , & with the bands of love , f he gathereth the lambs in his arm , and carryeth them in his bosome ; as g one whom his mother comforteth , so doth he comfort them ; he doth not h break the bruised reed , nor quench the smoaking flax ; he deals with perswasions and entreaties , by his ambassadors , i beseeching us to be reconciled unto god : he k leads his flock by still waters , and into green pastures , through l ways of pleasantnesse , and paths of peace ; he m doth not afflict willingly , nor grieve the children of men ; in the n midst of wrath he remembreth mercy ; when he causeth grief , he sheweth compassion ; and when o he speaks against ephraim , he earnestly remembreth him still ; he hath set up a sweet order in his church both in doctrine and policy , managing both with p meeknesse and gentlenesse , q preaching peace , r proclaiming liberty , erecting over his people a s banner of love ; and though he have an t iron rod for his enemies , yet he holdeth forth a golden scepter to his people , ruling in their hearts by a spirit of adoption , and by a law of love. thus he feedeth his church by his staff called beauty ; great therefore is the indignity which they offer unto christ , who despise the sweetness of this his government , the u waters of shiloah which go softly , refusing to submit to his w easie yoake , being x offended at the severity and sanctity of his doctrine , saying in their hearts like those in the gospel , luke 19. 14. we will not have this man to rule over us , disdainfully undervaluing that y great salvation , which he by his pretious blood purchased for them , and by the word of his grace doth continually tender unto them ; spretae injuria formae is no small dishonour done to him who is the lord of glory . great the thankfulness we owe unto him , for the fruit of this his beautiful and amiable government , that we who were z enemies unto him by wicked works , and were well pleased with that our misery , should , by the power of his spirit , a be translated from the tyranny of satan , into the kingdom of grace , and be made a b willing people , beautified with his salvation . great the value we ought to set upon the ordinances of the gospel , the staff of c beauty by which he governeth his flock , the d ornaments and bracelets , the chain and jewels which he sendeth unto his spouse to adorn her withal ; no man cometh unto christ , till he seeth beauty in him ; and vain men , e who love their lusts better then their life , are naturally prejudiced against his holy ways : he is to the f disobedient a stone of stumbling , a rock of offence , g a sign to be spoken against . now by the light and majesty of the ordinances , this prejudice is removed , and h we all , with open face beholding , as in a glass , the glory of the lord , are changed into the same image from glory to glory , even as by the spirit of the lord. great the duty which we owe to the gospel , to bear witness unto the beauty thereof by our holy conversation : to i think on those things which are venerable , just , pure , lovely , and of a good report , which k adorn , and l become the gospel , and are m worthy of that high calling wherewith we are called ; to remember that we are n vessels of honour , to be purged and sanctified , that we may be meet for our masters use ; that we are o temples of the holy ghost , separated unto his special service and presence ; and if any man defile the temple of god , him will god destroy ; that we are a p redeemed and a peculiar people , whom christ hath purified q unto himself ; that r without holiness our prayers and sacrifices are but an abomination ; for as s without holiness no man can see god , so without holiness no man can serve him ; t what hath my beloved to do in my house , saith the lord , seeing she hath wrought lewdness ? the lord will be sanctified in all that draw nigh unto him . we should thereforeall in our several places , especially those unto whom the pastoral dignity and trust doth appertain , use our utmost care to preserve the church of god amongst us in that honour and beauty which belongs thereunto ; not corrupting the doctrine thereof , or obtruding any meer problematical , much less false and unsound positions of our own , upon the faith of our hearers ; not corrupting the worship thereof either with superstition , or irreverence , not suffering either the meer form of godliness to swallow up the power , or the pretence of power to shut out the form , but to give the lord both that inward and outward honour , which is due to his holy name in all our solemn attendances upon him ; not corrupting the sanctity thereof either with hypocrisie or prophaness , with meer specious pretences of holiness on the one hand , or with open and downright contempt thereof on the other . lastly , not corrupting the decency and order thereof ; either by burthening gods service with an excessive number of needless observances ; or on the other side censuring and deserting the communion of a sound and orthodox church , because the order thereof doth not in every particular please us . thus is the church to be fed and ruled with the former of our prophets staves , the staff beauty . secondly , christ , as the chief shepherd , by his spirit and power , and his under-officers , by their ministery and service , do feed and rule his church by his staffe called bands , procuring and advancing the unity thereof , and gathering together into one all the members belonging thereunto , that the whole body may be fitly joyned together and compacted without schisms and divisions , which is a singular and eminent blessing of god thereunto . god made man at the first after his own image , so that as the lord is wholly one and undivided in himself , no dissonancy between any of his attributes , decrees , or counsels ; so in man as he came out of gods hands , there was an exact harmony and agreement ; his affections consonant unto his will , his will to his reason , and his reason to god. and being thus perfectly one with himself , he could not but be one likewise with others , who were perfectly like himself , as finding nothing more in them , from the which to differ , then in himself . but when sin came into the world , it brake the bond of union between god and man , making us u enemies unto him by wicked works , and so w separating between him and us , and hiding hie face from us . it brake the bond of union between a man and himself , the will rebelling against the mind , the sensitive part against the rational , one x lust warring against another , and all against the soul. it brake the bond of union between man and man , between one wicked man and another , upon the ground of different interests , y hateful and hating of one another ; between wicked men and good men , upon the ground of contrary seeds , the the lord having z put enmity between the seed of the woman , and the seed of the serpent ; because god hath chosen his church out of the world , therefore the a world hateth them ; when he had his church only in one single people , the jews , who dwelt alone , and were b not reckoned among the nations , we find not only in the c scriptures , but also in d prophane writers how great scorn and contempt was cast upon chem by those of other nations . and when christian religion began to obtain in the world , the like horrible reproaches were cast upon christians , as we read of thyestaea convivia , & oedipi incestus , in e tertullian , f eusebius , and g others . so true is that of solomon , he that is upright in the way , is an abomination unto the wicked . this enmity christ came to heal , and to remove , by preaching , and by giving peace unto men , working the hearts of his people to be at unity and peace one with another ; in which respect christ saith of his church , my dove , my undefiled is but one , cant , 6. 9. now a thing may be said to be one two manner of ways ; there is unum per unitatem , when a thing is so one , as that it doth not any way consist of many , as god is one by the absolute simplicity of his nature , without any diversity of part and part , power and act , matter and form , subject and accident , being and not being : there is likewise unum per unionem , when one thing is constituted , and made up of many things united and joyned together , and thus the church is one. h we being many , saith the apostle , are one bread , and one body . and again , as the body is one , and hath many members , and all the members of that one body , being many , are one body , so also is christ. in this respect it is compared sometimes to an i army , made up of many souldiers , ordered into companies and regiments , under the command of one general , called the k captain of the host of the lord , and the l captain of our salvation . sometimes to m a city compacted together , and accurately proportioned in all the parts and measures thereof : sometimes to the tabernacle of the congregation , wherein n divers curtains were coupled and joyned together , by loops and taches , into one sanctuary : sometimes to the temple , o wherein many goodly stones were framed and fitted into a magnificent structure , in which respect the church is p called the house of god , the houshold of faith , the q whole family of heaven and earth , a r building fitly framed together , and growing unto a holy temple in the lord : sometimes to a s vine , consisting of one root and many branches ; and to a t body , wherein many members are conjoyned under one head , and animated by one soul. thus the church is one. and albeit we frequently read in the plural u of the churches of the saints , the churches of asia , of macedonia , of galatia , of syria and cilicia , yet all these are members of one and the same catholick church , as many cities of one kingdome , and many houses of one city . for all the persons , all the assemblies and associations in the world , who acknowledge and worship one true god , and one mediator between god and man , the lord jesus , walking by one and the same rule of faith and love in the gospel , do all make up but one catholick church . and the former resemblances and similitudes whereby it is expressed , lead us to the consideration of a threefold unity in the church . 1. an unity by way of disposition and order , as in an army or building . 2. an unity by way of composition , or integral completion , as between the parts of the body unto the perfection of the whole . 3. an unity by way of constitution , or essential concurrence of soul and body unto one man or of the subject , and vital principles whereby it is animated . there is then in the church 1. an unity of order , as the apostle rejoyced when he beheld the w order of the church at colosse . and this consisteth , 1. in variety of offices , and in the due and regular subordination of those one unto another , and of the body unto them all , as the x apostle telleth us , that god hath set in the church first apostles , secondarily prophets , thirdly teachers , &c. and that christ when he ascended up on high , gave some apostles , and some prophets , and some evangelists , and some pastors , and teachers , for the perfecting of the saints , for the work of the ministry , for the edifying of the body of christ ; and these the y apostle requireth the rest of the body to esteem very highly in love , to obey them , and submit themselves , unto them , because they watch for their souls ▪ 2. in variety of ordinances in the which z christ is set forth before the eyes of his people ; such are reading the scripture , for as in that church of the jews , a moses and the prophets were read in the synagogues every sabbath day ; so the b apostle directeth the reading of his epistl●s in the christian church . preaching of the word , c how shall they hear , saith the apostle , without a preacher ? and how shall they preach except they be sent ? prayer , as the temple is called d an house of prayer for all people , and peter and john went up to the temple at the hour of prayer : baptism , e go and teach all nations , baptizing them in the name of the father , and of the son , and of the holy ghost . the supper of the lord ; f the cup of blessing which we bless , is it not the communion of the blood of christ ? the bread which we break , is it not the communion of the body of christ ? 3. in variety of gifts , which the lord doth g severally divide as it pleaseth him , for the profit and good of the whole body . in the administration of which ordinances , offices , and gifts , such decency and order is to be observed , as that it may appear , that in all the churches of the saints , god is a h god of peace , and not of confusion , ordaining in all of them , that i as god hath distributed to every man , & called every man , so he should abide with god within the precincts of his own calling , k not running before he be sent , but serving the lord in that rank & station wherein he hath set him . 2. an integral vnity , as between all the parts of an intire body , joyned in due order together , unto the compleating of the whole ; and this unity presupposeth a double vnion ; the one of the body to the head , the other of the members to one another ; of both which the apostle speaketh , ephes. 4. 15 , 16. 1. there is a bond of vnion between christ and his body the church ; l he that is joyned unto the lord , is one spirit ; and this bond is on christs part his spirit , whereby he joyneth himself unto his body , m we are an habitation of god through the spirit ; and on a believers part his fatth , whereby he joyneth himself to christ , and n appointeth him for his head , by which means christ dwelleth in the hearts of his people ; both which the apostle putteth together , calling it the o spirit of faith. 2 there is a bond of vnion between the members of the body amongst themselves , viz. the mutual love of believers unto one another , called the p band of perfectness , whereby they are knit together ; for this grace is that cement which joyneth the stones of this spiritual building into one temple , being shed abroad into their hearts by the holy spirit , and is therefore called the love of the spirit , rom. 15. 30. as q elsewhere the vnity , the supply , and the fellowship of the spirit ; for where this unity of spirit and love is , every member doth make a r supply according to the measure which it self hath , for the increasing and edifying of the body , s walking together in the fear of the lord , and in the comfort of the holy ghost . 3. an essential vnity , or as t st. hilary calls it , naturalis vnitas ; as the body and the soul being joyned together maketh one man ; and thus christ is said u to make in himself of twain one new man , by the participation of that w one spirit which was x without measure poured out upon christ the head , and y from his fulness shed abroad in such proportion upon his members as he is variously pleased to dispence unto them ; by which means z christ is formed in us ; liveth in us , and is a quickning spirit unto us ; for the spirit of christ is that divine a seed , whereby we are regenerated unto his life and likeness , and as st. peter expresseth it , are b partakers of the divine nature . 4. consequent upon this essential vnity , whereby all the mystical members of christ are animated and enlivened by one and the same quickning spirit , doth follow a moral unity of hearts and minds between all of them ; as it is said of the primitive christians , c that the multitude of them that believed , were of one heart , and of one soul. and this moral unity is four-fold . 1. an vnity of faith , in the great and necessary doctrines of salvation , or in the d knowledge of god and of jesus christ , called by the apostle the e foundation , the f principles of the doctrine of christ , the g form of sound words , the proportion or h analogy of faith , the i knowledge of jesus christ and him crucified , the k doctrine and truth which is after godliness , l the faith of the gospel , the m faith of jesus , the n mystery of godliness , the o rule by which we should walk , called by the ancients , the seed of doctrine , the character of the church , the rule which is common to small and great ; in one word , whatever doctrine there is , the p knowledge whereof , and assent where-unto , is simply necessary unto salvation ; in this all who shall be saved , do first or last most unanimously agree . differences there may be , and usually are , in less necessary points , which are matters quaestionum , non fidei , as s. austin speaks , for we q know but in part , and are not yet come to be perfect men ; and till the members have attained unto their full stature , there cannot be expected an universal consent , and harmony of judgements in all points , even among the best and most learned men ; in which case notwithstanding we should r receive one another in love and brotherly communion , because god himself receiveth even those who thus differ into his favour ; but the spirit of god doth never fail to lead all that shall be saved into all necessary truths , and to preserve them from any damnable and pernicious doctrines . 2. vnity in obedience , wherein all holy men do agree , albeit some may much exceed others in their progress and degrees of holiness ( as we may see by comparing the s testimony given unto asa , and unto josiah ) such are t repentance from dead works , without which we cannot be saved . u reliance upon christ alone by a sincere and unfeigned faith for life and salvation . w a true love of the lord jesus , and of all that are his . x a sincere regard unto all gods commandments , and an hatred of every false way . y a desire to fear gods name , and a purpose of heart to cleave unto him , and follow him fully . lastly , z self-denial , submitting our will , and reason , in all things to the word and will of god. there may be great differences in the spiritual growth and degrees of holiness between one christian and another , a some sick , others healthy , some strong , others weak , some little children , others young men , some bruised reeds and smoaking flax , others bold as a lyon. but this is obedientia parvis magnisque communis . 3. unity in worship : for though different churches may have different observances in the external forms and modes of divine service , yet in the substantials of worship they all agree , viz. b that god is to be worshipped in spirit , and in truth , and to be c sanctified in all those that draw nigh unto him . that we are to call upon god only d in the name of christ , as our e alone advocate and mediator , f giving thanks unto god the father by him . that we are g not to worship creatures , who cannot know our hearts , nor answer our prayers , nor supply our wants , in whom we are not required to believe , but are to hold the head & h to keep our selves from idols . 4. unity in ends and designs ; for being brethren in the i same family , fellow citizens with one another , and of the houshold of faith , having one hope , one lord , one faith , one baptisme , one god and father of all ; the same enemies to oppose , the same interests and common salvation to look after , they consequently prosecute the same ends , and do not only walk by the same rule , but in so doing , do mind the same things , phil 3. 16. it is true , being in part carnal , they do too much seek and serve themselves ; but so far forth as they have the same spirit , they are of the same mind with the apostle , k to prefer the honor of christ , and the service of his church , above their own dearest interest , according to what our saviour hath taught us , l if any man come to me , and hate not his father , and mother , and wife , and children , and brethren , and sisters , yea , and his own life also , he cannot be my disciple . the glory of god , the progress of the gospel , the advancement of christs kingdome , the subversion of the kingdome of satan , the comforts and concernments of the church of christ , are in their hearts and endeavours still to promote ; as m the members of the natural , so they of the spiritual body , have all a care one of another ; the end of the parts is the safety of the whole ; they are all partakers of one spiritual nature , and all heirs of one common inheritance ; and therefore as one principal fruit of the communion of saints , they aim at the same ends , and prosecute the same designes , joyning together in all christian services of love against their common enemies , the world , the flesh and the devill . these are those several unities which christ by his staffe called bands doth preserve in his church , thereby greatly beautifying and strengthning the same . of this peace he is both the m purchaser by the price of his blood , and the n author by the efficacy of his grace , giving unto his people one heart and one way ; and lastly , the bond by the communion of his spirit ; for o from him it is that the body is joyned and compacted together , as p the corner stone of a building fasteneth all the parts thereof unto one another ; and therefore the apostle exhorteth us to be like minded , by arguments drawn from christ and his spirit ; if there be any consolation in christ , if any comfort of love , if any fellowship of the spirit , if any bowels and mercies , fulfil ye my joy , that ye he like minded , haveing the same love , being of one accord , of one mind , phil. 2. 1 , 2. but it may be here objected against all this , that our saviour himself telleth us , that he came not to send peace but a sword , to set a man at variance against his father , and the daughter against her mother , mat. 10. 34 , 34. which words q buxtorf hath observed in the talmund to be affirmed of the days of the messiah ; and we see it plain by much experience ; many times , r saith st. austin , a young man pleaseth god , and so doing displeaseth a wicked father , who is angry that god is preferred before him ; fortior est gladius spiritualis separans quam copulans natura carnalis . s baronius telleth us of anastasia a romane lady , whom because she was a christian , her own husband did cast in to prison , and miserably afflict , and so the t apostle assureth us , that as isaac was persecuted by his own brother ishmael , so it is stil , they that are born after the flesh , do persecute them that are born after the spirit , gal. 4. 29. where ever the gospel is preached , they that embrace and obey it , are hated and virulently opposed by them that disobey it . in answer hereunto we say , that all this is accidental to the gospel ; it is no fault in the sun , if shining on a dunghill a stinking vapour be exhaled ; nor is it the fault of the gospel , if by occasion thereof , the proud lusts of men be exasperated and enraged . when the asyrians spoiled the nations , and u none durst open the mouth , or peep , his tyranny was not at all commended by such a doleful quietness . in like manner neither is the gospel at all prejudiced by any such commotions , as through the lusts of wicked men , are meerly per accidens and occasionally stirred up by the preaching of it . when christ went into jerusalem to offer himself to them as their king , it is said , that the whole city was moved , mat. 21. 10. and elsewhere , that there w was a division among the people because of him ; in like manner where ever he comes as a king to raign , there will be motions in the minds of the people ; there will be some who will say , x nolimus hunc , we will not have this man to raign over us : and when their own pride and obstinacy are the causes of these motions , they yet charge all upon the gospel and the preachers thereof , as y if the land were not able to bear their words ; as tertullus accused paul , act. 24. 5. we have found this man a pestilent fellow , and a mover of sedition among all the jews throughout the world . as if the chaffe should complain of the fan , that all was quiet in the barn till that came ; or the dross of the furnace , that the m●ttal and that lay quietly together , till the fire severed them . christ comes with a z fan to purge his floor , and with a refiners fire , to purifie the sons of levi , and to gather his church out of the world ; by which means he did occasion b the hatred of the world against it ; which would not have been , if all had obeyed the gospel ; c but some receive it with scorn , and others with obedience , and hence it is that offences come . but the gospel per se in its own nature , and in its proper and primarie intention , is a word of peace , and doth closely unite all that obey it unto christ their head , and unto one another , by the firm bonds of faith and love , subduing the hearts of wolves , leopards and lyons , isa ▪ 11. 6. giving gifts even to the rebellious , psalm 68. 18. casting down every high thing that exaleth it self against the knowledge of god , 2 cor. 10. 5. and besides , it is thus far a staffe of bands unto the church farther , that though it doth thus exasperate the hearts , yet it doth usually muzzle and restrain the rage and power of wicked men , that d they are not able to perform the evils which they intend : so that by the majesty and authority thereof e christ ruleth in the midst of enemies , f maketh them to be at peace with his people , g maketh aegyptians to enrich them , h moabites and philistines shelter them , i syrians bring gifts unto them , and the k enemies that afflicted them , bend , and profese to serve them . now for the application of this doctrine , it teacheth us : 1. that christian policy and order , prudent , meek , religious government , is a very great blessing to the church of god , and greatly to be desired , because thereby vnity and concord are preserved among the sheep of christ , and as by a ferce or hedge they are thereby secured from the irruption of wolves who would devour and make a prey of them ; and all leaven and chast which would soure the lump , and corrupt the coin , is purged out , and fanned away . l when the unruly are admonished , and the weak strengthned , and the feeble-minded comforted , and hereticks rejected , and disorderly walkers made ashamed , this greatly tendeth both to the honour , and to the health and safety of the church of god. 2. it teacheth us to take heed of those m who cause divisions and breaches contrary to the doctrine of christ which we have received , who rend his seamless coat , and make their tongues and their pens bellows to blow up the flames of contention among christians , biting , tearing , and devouring one another , of whom the apostle saith , that they serve not the lord jesus but their own belly . it is noted by n epiphanius as a wicked speech of marcion the heretick , ego findam ecclesiam vestram , & mi●tam fiffuram in ipsam in aeternum : and the apostle maketh the ground of contentions and divisions in the church to be fleshly lusts , 1 cor. 3. 3. gal. 5. 20. it is a great sin to make an undue separation from the true church of christ. a sin against the communion of saints from which the separation is made . a sin against the unity and peace of the church , which we all ought with our utmost endeavours to preserve . a sin against the spirit of christ , which is thereby grieved , as the soul is pained by the wounds which are made upon the body . a sin against the honor of christ , whose name is thereby exposed to contempt and reproach . a sin against a mans own edification , who thereby cutteth himself off from the means of grace , and exposeth himself to the danger of heresie and contagion . and therefore those holy fathers st. o cyprian , p augustine , and q optatus , use to set forth the atrocity and danger of this sin , by the greatness and strangeness of the judgement , wherewith god punished it in corah , dathan and abiram , and those who adhered unto them , whom the earth opened her mouth to swallow up ; and by the sore judgement upon the ten tribes , in their total rejection , for separating from the house of david , and the true worship of god in jerusalem . we should therefore take special heed of departing from the true church of christ , where his word is truly taught , and where christ the foundation is held , for every infirmity or blemish which we may conceive to be upon it ; for though the apostle reproved many corruptions and abuses in the church of corinth , yet he blameth the contentions , emulations , breaches and divisions which were therein , 1 cor. 1. 11 , 12 , 13. of this sort were the novatians , luciferians , donatists , audians in the antient church , who for laxness of discipline , or other corruptions which they apprehended to be therein , did withdraw & keep themselves apart from their communion : to such as these it was a good speech of r optatus , we have one faith , one baptism , one conversation : we read the same divine testaments , we are of the same sheep●fold , we have been washed and wrought together , we are parts of the same garment , but ripped one from another , sar●ura necessaria est , there wants nothing but that we be sewed up and reunited again . i shall not here enter upon any polemical discourse to vindicate our own , or other reformed churches from that heavy charge of schism wherewith pontificians implead us , for having forsaken the communion of the roman church . our learned writers have thus stated the case . 1. that it is the t cause , and not the separation , that makes the schismatick ; they who give the cause , for which it is necessary to separate , are the authors of the schism ; for where there is a necessary cause to separate , we are commanded by god so to do , 2 cor , 6. 17. rev. 18. 4. as we find when jeroboam had corrupted the worship of god , the priests and levites , and out of all the tribes ; such as set their hearts to seek the lord , departed from his idolatry , 2 chron. 11. 13 , 16 30. 11. for certainly one particular church may reform it self , though another will not . 2. that they gave the cause of this breach and separation , and that upon several accompts . 1. by u many and great corruptions in doctrine and worship , whereby they themselves departed from the primitive purity , which errors and corruptions they obtruded and imposed upon us as conditions of their communion . 2. by w great encroachments and usurpations upon the just power of princes , and liberties of churches . 3. by x tyranny in excommunications , persecutions and fiery inquisitions , frighting and thrusting us from their communion 4. by y refusing to be reclaimed , or healed of these distempers , in that they challenge a peculiar infallibility , & a power to hold all other churches under their laws & dominations . 3. that this was not a secession from the z catholick church , nor from the primitive church , ( unto whose judgement we are willing to appeal ) but only from the corruptions , faction and tyranny of a particular church , with whom notwithstanding we retain an unity still , in all points of doctrine and worship , which they hold consonant to the will of god in his word revealed , disowning nothing but those errors and additions which they have superinduced upon the institutions of christ. lastly , that this is a not to set up a new church which was never in the world before ; for the church is the same now as formerly , only sick and overgrown with corruptions then ; healed , weeded , purged and reformed now ; nor were there wa●ting in former ages , after those corruptions prevailed in the church , many witnesses who appeared for the truths then suppressed , greatly complained of the contrary abuses , and earnestly desired a reformation , as under the defection of the ten tribes the lord had seven thousand who had not bowed the knee to baal , 1 reg. 19. 18. and a remnant according to the election of grace under the apostacy of the jews , rom. 11. 1 , 5. 3. we should be exhorted to keep the unity of the spirit in the bond of peace ; not to judge , despise , or condemn one another , but mutually to edifie where we agree , and to endeavour reconciliation wherein we differ ; to be perfectly joyned together , if it be possible , in the same judgement , to think , and to speak the same things ; however to mind the same end , to intend the same common salvation , to hold fast the same head , to pursue the same interest , and however we go in several paths of the same rode , yet still to have our faces towards the same city . arguments to perswade unto this holy unity , to obey the government of christ under his staffe bands , are many and weighty . 1. a contrario . consider the unity and confederacy of satan , and all his instruments against christ and his church ; for our saviour telleth us , that satan is not divided against himself , mat. 12. 26. we read of the b gates of hell , whereby we understand the united powers and counsels of the kingdom of darkness ag●inst the kingdom of christ ; and as devils , so the wicked of the world joyn hand in hand against the church ; they c consult together with one consent , and are confederate against it ; they will lay down their own private enmities to combine against christ , as d pilate and herod did ; fas est & ab hoste doceri ; if enemies unite to destroy the church , should not we unite to preserve it ? especially considering what a c grave historian noteth , that in the cause of religion , every subdivision is a strong weapon in the hand of the contrary party . our intestine mutinies and distempers , do the enemies work for him . he may stand still , and please himself , to see us bite and devour one another . again , consider the turpitude , deformity and danger of schisms and divisions , which are the same in a political or ecclesiastical body , as in the natural , wherein whatsoever mangleth and separateth part from part , doth greatly weaken and deform the whole . they gratifie the common enemy ; hoc ithacus velit . they grieve the holy spirit , as wounds in the body natural put the soul to pain . they dishonour the holy . gospel which is a gospel of peace . they loosen and weaken the interest of religion ; for when f we bite and devour one another , we are in danger to be consumed one of another . they minister occasion to prophane spirits to turn atheists , and cast off all religion , as a thing of uncertainty , wherein the professors thereof themselves know not how to agree . they have their foundation in carnal and sensual interests , as pride , revenge , discontent , coveteousness , and other inordinate lusts , and therefore are reckoned by the apostle amongst the g fruits of the flesh . if we examine the h rise and original of many of the antient heresies , whereby the peace of the church hath been torn and mangled , we shall find that some carnal end or other , as ambition , animosity , discontent , or other the like sins , have been the basis on which they were reared . it was the speech of a graceless son to his mother , i transferam me in partem donati , & bibam sanguinem tuum ; as st. k austin saith , mater omnium haereticorum superbia . it is a very true speech of l baronius , ex officina sardanapali prodire consueverunt haeresium sectatores . 2. a necessa●●● from the the necessity of this excellent duty ; and this is a twofold necessity , necessitas praecepti , because it is commanded , have peace one with another , mark 9. 50. necessitas medii , because peace and unity amongst brethren in the church , is an excellent means to m glorifie god , when with one mind and mouth we call upon him , and serve him with one consent ; and to further the gospel , and gain it honour and credit even in the hearts of strangers : the heathen themselves took notice of the love of christians , as minutius felix telleth us , vide , say they , ut se diligunt christiani . 3. a possibili ; our endavours in this kind are not after things which are unattainable ; for n christ hath by the blood of his cross procured the churches peace , and by his powerful intercession o prayeth for it ; since therefore christ p dyed not in vain , but did q see of the travel of his soul , and was r heard in every prayer which he made ; it is certain that the lord will in due time pour out upon his people a spirit of unity , and s close up the breaches of his tabernacle : as it is our duty to seek peace , so is it his t promise to work it ; he is not the author of confusion , but of peace , as in all the churches of the saints , 4. a facili , it is not only possible , but easie for believers to be at peace one with another ; those things which are natural are ever wrought without difficulty , it is not hard for the sun to shine , or the fire to burn , nothing more easie then for the members in one body to agree with one another : and believers are members of the same body , and have one common spirit to actuate and animate them , and therefore should suffer and rejoyce together , and be kindly affectioned one towards another with brotherly love , as the apostle argueth , rom. 12. 4 , 10. 1 cor. 1● . 12 , 13. 25. 26. 5. ab vtili ▪ from the great good & advantage which hereby cometh unto the church ; it is as the dew of hermon which bringeth a blessing with it ; it strengthneth against all adverse power , and maketh the church terrible as an army with banners ; it openeth the passages for communion of saints , that they may derive good from one another by the supply that every joint maketh , as divers members in the body have divers uses , the eye to see , the ear to hear , the tongue to speak , the hand to work ; and these uses mutually serviceable to the good of each other , and vnion a necessary bond of this service , so in the church or body of christ , every member hath his measure of gifts and graces , by which he may be profitable to the whole ; u one the spirit of wisdom , another of knowledge ; one able to counsel , another to comfort ; one to exhort , another to rebuke , what is wanting in one , is supplied by another ; and this w supply is made by those joints whereby these divers members are united together . love is the vehiculum of all that help and service which one christian man deriveth upon another ; hereby we x serve one another , and y edifie one another ; we bear with the infirmities , sustain the burdens , and rejoyce in the comforts , mourn in the sorrows , distribute to the necessities , pray for the souls of one another ; by this means the graces of the church are more bright and resplendent , as the flame which ariseth out of united fewel , is much greater then that which each stick alone by it self doth render ; and hence it is that the servants of god do z love the habitation of his house , and the place where his honor dwelleth , a assembling themselves there together with one accord , because he hath promised b that in every place where he recordeth his name , he will come unto them , and bless them : and by this means there were added to the church daily such as should be saved . 6. a jucundo & honesto . it is not only good , but pleasant for brethren to dwell together in vnity , not only as the dew of hermon for profit , but as the c ointment on the head of aaron for comfort and delight . in the united d assemblies of the saints we behold the beauty of the lord ; when the members are disjoynted , the body is deformed : shave away the eye-brows only from the face , quantillum decedit de corpore , quantum de pulchritudine , saith st. austin , you much lessen the beauty , by so little lessening the body ; now a schism in the church , is the same deformity as a mutilation in the body . 7. ab exemplo , from the great examples which we have of peace in the word . god known by the name of e a god of peace , with whom his people having acquaintance and communion are at peace . christ by the name of a f prince of peace , who as he is g not divided in himself , so neither should he be divided in his members . our h consolation in him should make us be of one accord , and of one mind ; the primitive church a mirrour of vnity and peace ; the i multitude of believers were of one heart , and of one soul , & primum in unoquoque ; genere est regula caeterorum . 8. ab evangelio , from the nature of the gospel , which is called by the apostle , a k gospel of peace , whereby we are l called unto peace ; by the power whereof the m rage of lyons and bears is calmed and subdued ; much more should the sheep of christ be preserved from biting and devouring one another ; it is a presage of rain and storms , when sheep run heads together , and certainly it bodeth no good unto the church when the sheep of christ are at discord one with another . lastly , a sacramentis , which are sigilla & vincula pacis : from the sacraments which are the seals and bands of christian peace ; in baptism we were n baptized into one body ; in the lords supper we being many , are o one bread , and one body , for we are partakers of that one bread ; as the wine is made of many grapes pressed into one liquor , and the bread of p many grains moulded into one lump , so the church of many believers compacted together by one spirit of faith and love into one mystical body . i shall conclude this exhortation with two or three solemn and emphatical passages of the q apostle , pressing christians unto this duty ; let us , saith he , follow after the things which make for peace , and things wherewith one may edifie another ; and again , i beseech you brethren by the name of our lord jesus christ , that ye all speake the same thing , that there be no divisions among you , but that ye be perfectly joyned together in the same mind , and in the same judgement , and again , be perfect , be of good comfort , be of one mind , live in peace , and the god of love and peace shall be with you . and again , if there be therefore any consolation in christ , if any comfort of love , if any fellowship of the spirit , if any bowels and mercies , fulfill ye my joy , that ye be like-minded , having the same love , being of one accord , of one mind . unto which i shall subjoyn the same apostles pathetical prayer , the lord of peace himself give you peace always by all means , and the god of patience and consolation grant you to be like minded one towards another , according to christ jesus , that you may with one mind , and with one mouth , glorifie god , even the father of our lord jesus christ. before i leave this seasonable and necessary argument , let us in a few words consider , what is to be done in differences of judgement and divisions of mind , to heal the breaches , and to recover the peace of a disjointed and dilacerated church . and here it cannot be denyed , but that in all ages of the church , there have been , and still are like to be , varieties of judgement among the members thereof . for 1. the best proficients r know but in part , and prophesie but in part . 2. there are many things very abstruse and difficult in the disquisition of divine truth ; religion hath its s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , things hard to be understood , as well as other sciences . 3. there is in many men much t weakness of judgement , to make search and enquiry into these things , or to discover veritatem in puteo latentem . 4. there is much carelesness of heart in many men to try the spirits , and to prove all things ; they u sleep while the enemy soweth tares . 5. there is in many men a levity , lubricity and discomposedness of mind whereby they are apt to be w carried away with every wind of doctrine , and out of simplicity and credulity to be wrought upon by the cunning of those who are skilful to deceive . 6. some have x itching ears , hearkning always after new things , whom manna will not please without quails , who have some particular mens persons in admiration , and give up themselves by a blind obedience and implicite faith , into their hands , to be led by them into novel and singular opinions . 7. prevailing of lust and domestical interest , doth in many men darken their mind , and entangle their judgements , and betray them unto that sad condition of being y given over to strong delusions to believe lyes . upon these and such like reasons there have been always differences in the church : we find a contention between z paul and barnabas , and between paul and peter ; we find some for paul , others for apollo , and some for cephas , and others for none of them all , but for christ without them ; we find some a building upon the foundation silver and gold , and others hay and stubble . we read of great differences between the eastern and western churches , touching the observation of easter , and between the roman and african churches in the matter of rebaptization ; of many sharp dissentions between sundry great and famous bishops and pastors of the antient churches . to say nothing of the present sad experience which we may everywhere observe of the same truth , the b scripture hath foretold it , and it cannot be otherwise , that there must be heresies and offences ; nevertheless we must not hereby be discouraged from using all pious and prudent endeavours for pacification of the persons so dissenting ; concerning which accommodation we are to distinguish ; 1. of opinions , whereof some are in the c foundation , in those primitive articles of faith , and essentials of religion , on which the house of god is built ; the errors contrary whereunto are subversive , d pernicious and damnable ; some are only in the superstruction , which are not e fidei , but quaestionum , which do not overturn the edifice , nor endanger the vitals of religion : such were in the f apostles time , disputes touching meats , and drinks , and days , and things indifferent ; wherein though men abound in their own sense , yet it must ever be with meekness , and with humble submission to the spirits of the prophets , and to the judgement , order and peace of the church . 2. of persons ; some are g seducers , who out of pride , enmity against the doctrine which is according unto godliness , carnal ends , desire of advantage and domination , do sow tares in the church , and cause rents and divisions therein ; such were hymeneus , philetus , diotrephes , and others . others are h seduced people , who through ignorance , credulity , simplicity , facility and flexibleness of spirit , are led away captive by the cunning craftiness of them who lie in wait to deceive . again , some are men of meek , humble , peaceable and quiet spirits ; amongst whom though there be differences of judgement , yet they do upon common principles of faith and holiness , agree in love , and joyn in pursuing the same common salvation ; neither monopolizing the priviledges of saints , neither judging , or despising the other , neither holding any error i supinely , pertinaciously , uncharitably or factiously . others are men of turbulent , seditious and tumultuating dispositions , who love to kindle flames , to foment divisions , to make sides and factions , that they may fish in troubled waters ; these things being premised , we may touching accommodations thus conclude . 1. there can be no syncretism , or accommodation where the differences are in points destructive to the foundations of religion , and against the very essentials of faith , worship and obedience ; there can be no reconciliation k between christ and belial , between damnable heresies and the doctrine which is according unto godliness . l hereticks are to be admonished , and in case of pertinacy to be rejected , therefore there may be no brotherly communion with them . but seduced persons are in the spirit of m meekness to be instructed , and if possible to be restored , and won unto the truth , and delivered from the snare of the devil . 2. though the differences at first view be not so pernitious and dangerous , yet if it be evident that they be purposely sowed by men of turbulent and ungracious spirits , meerly to kindle flames , to foment seditions , to lay the of perpetual divisions or commotions in church or state , to gratifie the common enemy , and to be subvervient unto such ends and designes , as wherein truth and holiness is endangered ; in this case the apostle hath taught us , both by his example n not to give place by subjection for an hour unto such men , and o by his doctrine , to mark and to beware of them . 3. where a syncretism and agreement is allowable , yet we must love p peace and truth , follow peace and holiness , q not adulterate , or in any case betray , or play the hucksters with the word ; as it is said of the samaritanes , that they r feared the lord , and served their own gods. we must not temper , or reduce divine truth to the rules or dictates of our own lusts , nor captivate our conscience to our carnal desires . s jeroboam and ahaz acted inordinately , when they erected a worship dissonant to gods will , and subservient to their own ; for we t can do nothing against the truth , but for the truth ; u buy it we may , sell it we must not for any other gain . 4. where the fundamentals of religion are safe , and on all sides unanimously embraced , and the differences purely problematical , and such as do not at all endanger the vitals and essentials of religion , w mutual meekness , tenderness and forbearance are to be used , as amongst brethren and fellow-members . disputes are to be managed with all calmness of spirit , without passion , animosity , exasperation , invidious consequences , or any thing tending to the violation of brotherly love ; hereby we preserve the communion of saints , when we own one another as brethren , and not as strangers : we credit the gospel of peace , and adorn our mutual profession of the same common faith : we make way to the more cleer discovery of truth , when no passion or prejudice doth dazzle our eyes , or overcloud our judgement ; we stop the mouths , prevent the insultations , and take away the advantages , which the common adversary promiseth to himself by our differences and dissentions . the means to be used unto such an evangelical accommodation , are , 1. out of a sincere love of all truth , to wait with humble , docile and tractable hearts upon god , in the use of such means as he hath appointed , for the revealing of his mind unto us touching those things about which we differ , and for that purpose with single hearts to study the scriptures , and to weigh every opinion in the ballance of the sanctuary ; n this , the apostle saith , is profitable for doctrine and for reproof : to this he referreth the church against all danger of wolves ; out of this our lord revealed to his disciples the things which concerned himself ; by this the o antients desired to have the controversies in their times stated and decided . and when any of them teach us to try doctrines by ecclesiastical tradition , and the witness of the church , they speak of apostolical churches , which tertullian calleth matrices & originales , and not barely of the peremptory decision of some one or other p present or particular church ; for they were able to draw down from the apostles , q traducem fidei , as tertullian calls it , a doctrinal succession , to assign the time , the authors , & the posteriority of those heresies , whch they gain-said , as he saith , r solemus haereticis compendii causa de posterioritate praescribere . now because we cannot understand the things of god but by the spirit of god , for s he it is who openeth the heart , and draweth away the vail , and giveth us an understanding ; and because the scripture hath told us , that gods people shall be t taught of him ; therefore we must in our studying thereof , pray unto god with u job , that which i see not , teach thou me ; and with w david , teach me good judgement and knowledge ; and with the x apostle , beg of god the spirit of wisdom and revelation in the knowledge of him ; that in any thing wherein we are y otherwise minded , he will reveal even that unto us . 2. to agree in the fundamentals , in the mystery of godliness , the unity of the faith , the principles of doctrine , the rule by which we are all to walk , in the z saving knowledge of god and christ , unto which eternal life is annexed , and without which it cannot be had ; in the a spiritual worship of god , calling upon him , and coming unto him , in and by christ ; and in those primary grounds of christian obedience , repentance , sincerity , love of christ , self-denial ; & where there is an unfeigned and unanimous agreement in these , there is a ground laid for discovery of the truth in matters of smaller difference . agreement in principles is a fair preparation unto agreement in all those conclusions , which are naturally deducible from those principles : and the more clearly we understand the comprehension of principles , the more exactly we shall discern the genuine connection of true conclusions , and the inconsistency of those which are false and fallacious . 3. in the things whereunto we have attained to b walk by the same rule , to hold the c truth in love , to d keep faith and a good conscience ; for christian doctrine is a e mystery of godliness , and saving knowledge , a f knowledge which is according unto godliness , and therefore the best way to find out that wherein we differ , is , to obey that wherein we agree ; the lord having promised , g that they who do his will , shall know his doctrine ; that he will h teach the meek his way , and reveal his secret to them that fear him ; that unto him i who ordereth his conversation aright , he will shew the salvation of god. 4. to be spiritual and heavenly minded ; for as heavenly bodies , so heavenly minds are the proper subjects of serenity and tranquillity ; k storms and tempests are the effects of earthly exhalations ; heavenly orbs are steady and regular , have no combustions nor disagreements in them ; schisms and divisions are l from the flesh , and come from us as men , not as christians . as the reasonable soul doth bind the parts of the body together in unity ; when that is gone , they are in a near disposition to dissolve , and fall asunder : so the m spirit of christ is the bond of his body ; the apostle calleth it ▪ the vnity of the spirit in the bond of peace ; the more we have the n mind of christ , the less we shall do things through strife , vain-glory , revenge , or any other inordinate passion ; for the o wisdom which is from above , is pure and peaceable ; but that which tendeth unto envying and strife , descendeth not from above , but is earthly , sensual and devillish . 5. to study and cast about for peace , to do all that is p possible , and what soever lyeth in our power to produce it ; to follow after it , and all the requisite expedients which conduce unto it ; if it fly , pursue it ; if it hide , search for it ; find out , as q jehoash and josiah did masons and carpenters , & spiritual workmen to repair the breaches of the house : to r have our private opinions and problemes to our selves before god , rather then by our unseasonable venting of them , to scandalize and offend our brethen , and to endanger the quiet of the church . 6. to be of a meek , humble and calm spirit : s love is not easily provoked , is long suffering , kind , self-denying , beareth , believeth , hopeth , endureth all things . an hammer makes no noise upon wool , so a t soft spirit turneth away wrath. some men are so hot , so opinionative , so contentious , so wedded to their own conceits , so impatient of dissent , that none can have peace with them , who will not mancipate and render up their reason and judgement into their hands . but though it be our duty to try all things , and hold fast truth , when we have found it , yet we must hold it with a spirit of meekness . meekness is the fittest disposition to receive truth ; u receive , saith the apost . with meekness the ingrafted word ; and meekness is the fittest disposition to teach truth : w in meekness , saith st. paul , instructing those that oppose themselves . x long-suffering and doctrine must be joyned together . self-willedness and hastiness of passion , are obstructions unto the progress of truth ; else the apostle would not have entred a caveat against them in a bishop : for , saith he , y a bishop must be blameless as the steward of god , not self-willed , not soon angry , &c. 7. to be of a candid judgement ; not to widen , but as much as may be to narrow differences , and to reduce controversies to as near an agreement , as is possible ; and in the managing of them , to retain suavity and ingenuity ; not to infer without undeniable evidence , odious and invidious consequences from those doctrines of our brethren , which we our selves dislike ; but to believe other men as perspicacious to discern , and as tender to decline such desperate rocks as we our selves . it argues great want of charity towards others , and of humility in our selves , when by our perverse disputings , we go about to charge such opinions upon others , as from their own mouths we are assured , and therefore should in charity believe , that they do detest . pride in our selves , and prejudice against others , are two great impediments to the healing of divisions . i shall shut up all with one observation out of the text more , which is this , that what christ in the beginning of the verse did undertake , i will feed the flock of slaughter , in the latter end thereof he makes it good , i fed the flock . christ never undertook more in a way of office then what he finished , nor more in a way of promise then what he performed . he undertook a difficult service , to feed his church not only with his doctrine but with his blood ; he had a z command and commission to do it , and this commission he accepted , a loe i come to do thy will o god. and though it were so hard a duty , that his humane nature did shrink , and as it were draw back from it , b father , if it be possible , let this cup passe from me , yet he submitted his will to the will of his father , and was c obedient even to that servile , ignominious and cursed death , which his humane nature so earnestly declined . and in like manner what he undertakes to work in us , he d will finish , as well as what he undertooke to work for us ; he is as the author , so the finisher of our faith ; when he hath begun a good work in us , he will performe it unto the day of christ. he e promised to send his spirit upon his disciples , and f he did send him ; he g promised unto them power to cast out devills , and h they did so ; his name is i amen , the faithfull and true witnesse , and all the promises of god in him are k yea and amen ; if he promise peace , or grace , or salvation , he will give it : his fidelity , power , honour , love , mercy , oath , and covenant , are so many assurances unto his people that what he hath undertaken to do for , in , or unto them , shall undoubtedly be done . he will do every work of salvation l to the uttermost for those that come unto god by him ; if he begin faith , he will m finish it ; if he begin holinesse , he will n compleate it ; if he o heale , he heales perfectly ; p if he love , he loves to the end : every work of his is perfect . there are works of his yet to do , to q gather the people of god that are scattered abroad , to destroy the idols utterly , to tread down satan and death under our feet , and he will do all before he give up his kingdome to his father . there are promises of his yet to be fullfilled , to r come again and to receive us unto himself , s to raise us up at the last day , t to bring forth judgment unto victory . and the experience which the church hath had of his love , power , & fidelity in former works , and promises , should raise up their hearts to trust in him assuredly , for the accomplishment of those which are yet behind ( u for he is yesterday , and to day , and the same for ever . ) this we may plead in our prayers , do w as thou hast said . this we may apply in our indeavours towards holinesse ; he hath said he will x subdue our iniquities , he will take away an heart of stone , and give an heart of flesh ; for this end he was manifested y to destroy the works of the devil , and upon this word z i will hope . this we may support our drooping and desponding hearts under , in any time of diffidence , and discomfort ; when i begin to fear that my sinnes are greater then can be pardoned , stronger then can be mortified , deeper then can be eradicated ; his power is ever accompanying his mercy ; what he begins , he will finish : he hath saide he will a abundantly pardon : therefore we may say , b i beseech thee let the power of my lord be great according as thou hast spoken ▪ c he will performé the truth to jacob , and the mercy to abraham ; his word is an invincible barre to all our fears . finis . notes, typically marginal, from the original text notes for div a57166-e230 isai 9. 21. jam. 1. 19. rom. 2. 18. notes for div a57166-e430 a 1 sam. 4. 21 isa. 4. 5. b rom. 9. 4. c deut. 7. 7. d exod 4 22. jer. 2. 3. e deu. 21 17. f rom. 3. 2. joh. 8. 17. psa. 147. 19 , 20 g isa. 42● . 41. h rom. 7. 12. i gal. 6. 1. k 1 tim. 1. 11. l rom. 11. 11 , 12. m exod. 34. 89 , 30. n 2 cor. 3. 7. o mat. 17. 2. rev. 7. 16. p 2 cor. 3. 8● . q luk. 2. 32. zach. 2. 5. r isa. 28. 5. prov. 4. 8 , 9 s ephes. 4. 10 , 13. t 1 pet. 2. 5. u isa. 32. 15. w tit. 3. 5. x gal. 4. 19. y eph. 2. 5 , 10. z can. 6. 4. a 1 chro. 28. 11 , 12. b exod. 40. 16 , 19 , 21 , 23 , 25 , 27 , 29 , 32. c can. 5. 10 , 16. d hag. 2. 7. e col. 1. 27 f phil. 3. 8. g heb. 11. 25 , 26. h col. 1. 24. james 1. 2. k gal. 3. 1. l rom. 13. 14. isa. 61. 10. rev. 6. 11. m ezeck 16. 14. n deut. 26. 19. o isa. 62. 4 , 5. p psal. 132. 14. q psal. 87. 3. r exod. 28. ● , — 39. s gal. 3. 17. rom. 13. 14. t isa. 61. 3. u 1 chro. 22 , 14. vid. brierwood de nummis . ● . 16 budaeum . de asse fol. 112. sr. w. raleigh . hist. l. 2. c. 17. sect 9. w psal. 48. 2. x exo. 30. 23. psal 45. 8. 2 cor. 14 , 15. 1 joh. 2. 27. y 1 reg. 10. 5 z isa. 61. 10. psal. 45. 13 , 14. a rev ▪ 19. 7 , 8. b rom 9. 23. 2 t●m 2. 21. c psal. 5. 8. heb. 12. 13. prov. 4. 2● . 3. 17. isa 40. 3 , 4. d sla 62. 10. 57. 14. e deut. 32. 4. f eccles. 3. 11. g gen. 1. 31. h psal. 132. 13 , 14. psal. 76 2. exod. 25. 8. i col. 1. 15. heb. 1. 3. a 2 cor. 4 6 b mat. 4. 2. c phil. 3. 8. d eccles. 7. 29. e psal. 32. 2. f heb. 12. 13. g gal. 2. 14. h col. 2. 10. i joh. 1. 16. k rom. 12. 1 , 2. l 1 thes. 5. 23. m eph. 4. 13 , 16. n eph. 5. 15. o psal. 119. 6. p eph. 4. 15. a joh. 10. 10. b ezek. 47 3 , 4 , 5. c prov. 31. 30. d act. 2. 31. 13. 35. e psal. 92. 13 , 14. f eph. 2. 1 , 4 , 5 g gal. 2. 20. 4. 19. h rom. 8. 29. i psal. 19. 8 , 9 ezek. 36. 25. k 2 cor. 7. 1. l act. 15. 9. m 1 joh. 3. 3. n mal. 3. 2 , 3 , 4. o mat. 4. 23. p mat. 9. 12. isa. 30. 26. 61. 1. q rev. 22. 2. r exod 34. 29 , 30 s eccles. 8. 1. rom. 15. 13. phil. 4. 7. 1 pet. 1. 8. t cau. 4. 9. u psal. 4. 3. w psal. 135. 4 x isa. 43. 21. y tit. 2. 14. z ezek. 16. 8. 14. a isa. 60. 13. b luk. ● . 32. c isa. 46. 13. d 1 reg. 19. 12. e hos 11. 4. f isa. 40. 11. 46. 3. g isa. 66. 12 , 13. h mat. 12. 20 , i 2 cor. 5. 20 ezek 33. 11. k psal. 23. 2. l prov. 3. 17. m lam. 3. 32 , 33. n hab. 3. 2. o jer. 31. 20. p 2 cor. 10 1. q eph. 2. 17. r isa. 61. 1. s cant. ● . 4. t psal. 2. 9. u isa 8 6. w mat. 11. 30. x luk. 19. 21 y heb. 2 3. z col. 1. 21. a col. 1. 13. b psal. 110. 3. c psal. 149. 4. d ezek. 16. 10 , 13. e prov. 8. 36. f 1 pet. 2. 8. g luk. 2. 34. h 2 cor. 3. 18. i phil 4. 8. k tit. 2. 10. l phil. 1. 27. m ephes. 4. 1. n 2 tim. 2. 21. o 1 cor. 3. 16 , 17. 2 cor. 6 , 16. p tit. 2. 141 1 pet. 2. 9. q psal. 4. 3. 135. 4 ▪ 148 14. isa. 43. 21. lev. 20. 26. r prov. 15. 8. mal. 2. 3. s heb. 12. 14. t jer. 11. 15. u col. 1. 21. rom. 5. 10. w isa. 59. 2. x jam. 4. 1. y tit. 3. 3. z gen. 3. 15. a joh. 15. 19 1 joh. 3. 1. d●on c. 36. b num. 23. 9. philostrat l. 5. c nehem. 4. 2 , 3 , 4. ester 3. 8 , 9. psal. 44. 13 , 14. 79. 1 , 4. 137. 3. lam. 1. 7. 2. 15 , 16. isa. 43. 28. 47. 6. jer. 24. 9. 1 reg. 9. 7. d cicero orat. l. flacco . plin. l. 13. cap. 4. tacit. hist. lib. 5. plutarch . symposiac . 1. pal. 5. justin. l. 36. sueton. august . cap. 76. h. tiber. cap. 36. horat. lib. 1. satyr . 9. juvenal . sat. 3. 6 14. martial petron. epigram . apion apud josephum & eusebium , hist. l. 2. cap. 5. vid. p. cunaei antiquit. heb. l. 2. c. 24. & l. 3. c. 5. e tertul. apolog . c. 1 , 2 , 3 , 7. f euseb. l. 4. c. 7. & l. 5. cap. 1. g ● justin. martyr , apolog . 2. & dial. cum tryph. athenag . legatio pro christianis . p. 4. 37 , 38 minut. felix in octav. h 1 cor. 10. 17. 12. 12. i can. 6. 10. k josh. 5. 14. l heb. 2. 10. m psal. 132. 3 rev. 21. 10. — 21. n exod. 26. 6. o 1 reg. 5. 17. p 1 tim. 3. 15 heb. 3. 6. q eph. 3. 15. r eph. 2. 21. s joh. 15. 5. t rom. 12. 4. 5. eph. 1. 22 , 23. u 2 cor. 81. gal. 1. 2. act. 15. 41. rev. 1. 4. w col. 2. 5. x 1 cor. 12. 28. eph. 4. 11 , 12. y 1 thes. 5. 12 heb. 13. 17. z gal. 4. 1. a act. 13. 27. 15. 21. b col. 4. 16. 1 thes. 5. 27. c rom. 10. 14 , 15. mark. 16. 15. d isa. 56. 7. act. 3. 1. e mat. 28. 19 f 1 cor. 10. 16. 11. 23. g 1 cor. 12. 4 , 11. h 1 cor. 14. 33 , 40. i 1 cor. 7. 17 , 24. k jer. 23. 21 , 32. 2 chro. 26. 18. rom. 10. 15. heb. 5. 4. l 1 cor. 6. 17. 1 joh 3. 24. 4. 13. m eph. 2. 22. n hos. 1. 11. eph. 3. 17. o 2 cor. 4. 13. p col. 3. 14. 2. 2. q eph. 4. 3 , 4. phil. 1. 19. 2. 1. r eph. 4. 16. s act 9. 31. t hilar. de trim. t. lib. 8. u eph. 2 15. w eph. 4. 4 ▪ x joh. 3. 34. y joh. 1. 16. 7. 38. 1 cor. 12 11. z gal. 4. 19. 2. 20. rom. 8. 10. joh 6. 63. 1 cor. 15. 45. 2 cor. 3. 6. 18. a 1 joh. 3. 9. b 2 pet. 1. 4. c act. 4. 32. d eph. 4. 13. joh. 17. 3. e 1 cor. 3. 10 , 11. f heb. 6. 1. g 2 tim. 1. 13 rom 6. 17. h rom. 12. 6. i 1 cor. 2. 2. k 1 tim 6. 3. tit. 1. 1. l chil . 1 27. m rev. 14 12 n 1 tim. 3. 16. o phil. 3. 16. r●g●la parvis maga●sque commu●● . aug. ep. 17. p joh. 17. 3. act. 4. 12. joh. 8. 24. q 1 cor. 13 ▪ 9 eph. 4. 13. r rom. 14. 1. 3. s 1 reg. 15. 11. 14. 2 reg. 23. 25. t luk. 13. 3. 5. u act. 16. 30 , 31. w 1 cor. 16. 22. 1 joh. 3. 14. x psal. 66. 18 ▪ 119. 128. rom 6. 1 , 2. 8. 1. 13. y nehe. 1. 11 isai. 26. 8. psal 17. 3. 119. 57. act. 13. 23. num 14 ▪ 24. z mat. 6. 24. a rom. 15. 1. heb. 5. 13 , 14. 1 joh. 2. 12 , 13. mat. 12. 20. b joh. 4. 24. ph. l. 3. 3. c levit. 10. 3 job 11. 13 , 14. psa. 26. 6. 66. 18 pro. 15. 8. isa. 1. 15. 18. d joh. 16. 23 , 24. e 1 tim. 2. 5 1 joh. 2. 1. f col. 3. 17. g col. 2. 18 , 19. h 1 cor. 10. 14. 1 joh. 5. 21. i eph. 3. 15. 2. 19. 4. 4. 5. 6. k act. 20. 24. phil. 1. 20. l luk. 14 26 m 1 cor 12. 26. m eph. 2. 13 , 16. col. 1. 20. n jer. 32. 39. o eph 4. 16. p eph. 2. 20. 1 pet. 2 6. q buxtorf-lexicon . chald. p. 1648. r aug. in . psa. 44. s baron . ● p. 300. sect. 3. t gal. 4. 29. u isa. 10. 14. w joh. 7. 43. x luk. 19. 14. y amos 7. 10. z mat. 3. 12. a mat 3. 2 , 3. b joh. 15. 15 c act. 17. 32. d psal 21. 11 e psal. 110. 2. f prov. 16. 7. g exod. 3. 21 , 22. h 1 sam. ●2 . 3 , 4. isa. 16. 4. 1 sam. 27. 1. 5. i 2 sa● . 8 ● . k isa. 60. 14. psal. 66. 3. 68 , 29 , 30. l tit. 3. 9. 1 thes. 5. 14. 2 thes. 3. 14. m rom. 16. 17 , 18. n epiphan . haer●s . 4 2. o cyprian ep●st . 65. sect 2 ep. 76. sect. 5. de unitat . eccles . sect. 16. p aug. ep . 162. & lib. 2. de baptismo . c. 6. q optatus contra parmen . lib. 1. r contra parmen . l. 3. t b. jewels defence . part 5. p. 505 , 506 , 507 mo●nay of the church . c. 10. p. 358. d. crakenthorp against spalat . c. 79. se. 3. c. 82. sect . 7. c. 85. sect . 1. b. white against fisher. p. 107. b. lawd confer . sect . 21. p. 133 , 142 , 143 d. chillingworth . c. ● . sect . 30 , 35 , 38 , 5● , 59 , 74. u b. morton prot. appeal . l. 4. c. 2. sect . 9. sect . 37 , 38. b. ushers serm. on eph. 4. 13. p. 7. b. white against fisher. p. 106. b. lawd confer . sect . 21. p. 135. & sect . 25. p. 192. b. bramhal church of england defended . p. 13 , 14 , 66 , 181 , 367 , 390. chillingworth c. 5. s. 25 , 31. 33 35 , 40 , 50 , 51 , 59 , 62 , 64 , 65 , 68 , 69. 78 , 106 w b. bramhals defence passim . f. mason de minister . angl. l. 2. c. 10. b. lawd . sect . 25. num. 10 , 11. x b. white against fisher. p. 106 , 107. chillingworth . c. 5. 61. 96. y b. white . p. 106. b. lawd sect . 24. p. 156. & sect . 35. p. 297. chilling . sect . 53. z jewels defence p. 499. mornay of the church c. 10. crakenth . c. 79 sect . 4. morton . appeal l. 4 c. 2. sect . 10. sect . 43. gerard. loc. de eccles. sect . 180 b. lawd . sect . 25 n. 18. p. 192. chillingworth . sect . 32 , 45 , 47 , 94. a gerard ubi supra . sect . 179. b. ushers ser. p. 27 , 31. mornay of the ch. c. 9. p. 324. c. 10 p 358. crakenth . c 85. sect 2. field of the church . l. 3. c. 8 , 12. & appendix p 3. sect . 2. b lawd epist dedicat. to the king. p. 16. chilling . sect . 91. carleton consens . loc . de scriptura . e. 1. pag. 9. 14. d. jo. whiteway , sect . 50. b mat. 16. 18. c psal. 2. ●2 . psal. 83. 3 , 8. act. 4. 27. d luk. 23. 12. isa. 9. 21. c hist. of the councel of trent . p. 49. hoc consilio julianus inter christianos dissidia fovebat ut minore negotio debell arentur , si prius bello inter se coaflictati fuissent . baron . ann. 392. sect . 285. f gal. 5. 15. g gal. 5. 20. 1 cor. 3. 3 , 4. rom. 16. 17 , 18 1 tim. 6. 3 , 4 , 5 h vid. danaei prolegomena in lib. aug. de haeresibus , cap. 6 , 7. i aug ep. 168 k de gen . contra manichaeos , lib. 2. c. 8 l baron . ann. 474. sect . 6. m rom. 15. 5 , 6 , 7 n eph. 2. 13. 16 o joh. 17. 21 , 23. p isa. 53. 11. q gal. 2. ●1 . r joh. 11. 42. s amos 9. 11. t psal. 29. 11. isa. 54. 13. jer. 32. 39. u 1 cor. 12. 8 , 9. w eph. 4. 16. x gal 5. 13. y rom. 14. 19 jud. v. 20 , 21. z psal. 26. 8. 27. 4. 42 , 1 , a. a act. 2. 1 , 46 , 47. 3. 1. b exod. 20. 24 c psal. 133. d ●sal . 27. 6. e heb. 13. 20. jo● . 22. 21. f isa. 9. 6. g 1 cor. 1. 13. h phil 2. 1 , 2. i act. 4. 32 , k rom. 10. 15. l col. 3. 15. m isa. 11. 6. n 1 cor. 12 , 1● . o 1 cor. 10. 17. p sicut multa gra●● un●● p●n●m consiciuat , & ex multis ra●emis unum vinum extrabitur , sic ex multis hominibus christi corpus efficitur . serm. 28. ad fatres in eremo apud aug. q rom. 14. 19. ● cor. 1. 10. 2 cor. 13. 11. phil. 2. 1 , 2. 2 thes 3. 16. romi 15. 5. r 1 cor. 13. 9. s 2 pet. 3. 16. heb. 5. 11. t rom. 14. 1. u mat. 13. 21 w ephes. 4. 14. rom. 16. 18 col. 2. 4 1 reg. 13. 18 , 19. x 2 tim 4. 3 , 4 jud. v. 16 y 2 thes. 2. 10 , 11. 1 tim. 6. 10 z acts 15. 39. gal. 2. 11 , 13 1 cor. 1. 12 , 12 a 1 cor. 3. 12. b matth. 18. 17. 1 cor. 11. 19 c mat. 7. 24 1 cor. 3. 9 , 10 heb. 6. 1 d 2 pet. 2. 1 e aug. de peccat . orig. cap. 23. f rom. 14. 5 , 6. 1 cor. 8. 8 , 9 g ephe. 4. 14. esay 3. 12 jer. 23. 16 , 26 , 32. ● 29. 8. matth. 7. 15 acts 20. 29 , 30 2 tim. 3. 13 tit. 1. 10 2 pet. 2. 1 2 john v. 7 mark 13. 22 2 tim. 2. 14. 18. gal. 2. 4 h 2 cor. 11. 20. 2 tim. 3. 6 col. 2. 8 ephes. 4. 14 i bi. lawd . conser . sect . 36. pag. 315. 316. k 1 cor. 10 21. 2 cor. 6. 14. 17 gal. 1. 8 , 9 l tit. 3. 10 euseb. h●st . l. 4. c. 13. m 2 tim. 2 25 , 26. n gal. 2. 4 , 5. o rom. 16. 17. p zac. 8. 19. heb. 12. 14. q 2 cor. 4. 2. basil. in psal. 14. 1. edit . graecolat . paris . p. 153. & greg. naz. orat. 1. p. 20. b. r 2 reg. 17. 33. s 1 reg. 12. 27 , 28 , 33. 2 reg. 16. 10. t 2 cor. 13. 8. u pro. 23. 23. w rom. 15. 1 gal. 6. 1. eph. 4. 2 , 3. n 2 tim 3. 16 act 20. 32. luk. 14. 2● . o optatus contra parmen . l. 5. aug. epist. 19. c. 1. ep . 48. & 112. contra ep . parmen . l. 1. c. 2 c●nt . lit. petil. l. 2. c. 85. de unitat. eccles . c. 3. 6 17 , 18 , 19. in ps. 2● exposit. 2. p tertul. cont . h●rmog . c. 2● . dr. field appendix . part . 3. c. 7. pag. 42. q tertul. de praescript . cap. 20. 21. r advers . hermog . cap. 1. contra marcion . lib. 5. c. 19. contra p●axeam . cap. 2. s a●ts 16. 14. 2 cor 3. 16 , 17 1 john 5 , 2● t john 6. 45 aug. de g●●t . ch●isti . c. 13. & de praedesti●at . sanctorum cap. 8. u job 34. 32. w psal. 119. 66. x eph. 1. 17. y phil. 3. 15. z joh. 17. 3. 8. 24. act. 4. 11 , 12. 1 cor. 1. 23. 2. 2. 3. 11. a joh. 4. 24. 16. 23. heb. 7. 25. col. 3. 17. b phil. 3. 16. c 2 thes. 2. 10 aug. de grat. christi . c. 13. d 1 tim. 1. 19 e 1 tim. 3. 16 f 1 tim. 6. 3. t it 1. 1. g joh. 7. 17. 10 4. h psal. 25. 9 , 14. i psal. 50. 23. k inferiora fulminant . sen. pacem summa tenent . lucan . l 1 cor. 3. 3 m 1 cor. 12. 13. ephes. 4. 3 n phil. 2. 2 , 3 , 4 , 5. o james 3. 14 , 17. p rom. 12. 18. rom. 14. 19. heb. 12. 14 q 2 chron. 24. 4 , 13. 2 chron. 34. 8. 13. r rom. 14. 〈◊〉 . s 1 cor. 13. 5 , 7. t prov. 15. 1 u jam. 1. 21. w 2 tim. 2. 25. x 2 tim. 4. ● . y tit. 1. 7. z joh. 10. 18. a heb. 10. 7 , 9. b mat. 26. 39 c phil. 2. 8. joh. 17. 4. d heb 12. 2. phil. 1. 6. psal. 138. 8. e joh 16. 7. luk. 24. 49. f act. 2. 33● g luk. 9. 1. h luk. 10. 17. i rev. 3. 14. k 2 cor. 1. 20. l heb. 7. 25. m 〈◊〉 ●2 1. n col. 2. 10. o act. 3. 16. p joh. 13. 2. q joh. 11. 52 deut. 32. 4. isai 2. 18. rom. 16. 20. 1 cor. 15. 25 r joh. 14. 2 , 3. s joh. 6. 40. t mat. 12. 20. u heb. 13. 8. w 2 sam. 7. 25. x mic. 7. 19. ezek. 11. 19. 36. 26 y 1 joh. 3. 5 , 8. z ps. 119. 49. a isai 55. 7. b num. 14. 17 c mic. 7. 20. meditations on the holy sacrament of the lords last supper written many yeares since by edvvard reynolds then fellow of merton college in oxford. reynolds, edward, 1599-1676. 1638 approx. 421 kb of xml-encoded text transcribed from 140 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-03 (eebo-tcp phase 1). a10652 stc 20929a estc s112262 99847520 99847520 12557 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. 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[8], 94, 81-142, 137-240, [4] p. imprinted by felix kyngston for robert bostock, and are to be sould at his shop in s. pauls church-yard at the signe of the kings head, london : 1638. the leaf after first p. 94 and the leaf after first p. 142 are cancelled. running title reads: meditations on the lords last supper. with two final contents leaves. a variant (stc 20929a) has john maynard as publisher in imprint. reproduction of the original in the british library. contents leaves bound before text. 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 lord's supper -meditations -early works to 1800. 2003-12 tcp assigned for keying and markup 2003-12 aptara keyed and coded from proquest page images 2004-01 olivia bottum sampled and proofread 2004-01 olivia bottum text and markup reviewed and edited 2004-02 pfs batch review (qc) and xml conversion meditations on the holy sacrament of the lords last supper . written many yeares since by edvvard reynolds ▪ then fellow of merton college in oxford . london , imprinted by felix kyngston for robert bostock , and are to be sould at his shop in s. pauls church-yard at the signe of the kings head. 1638. to the right worshipfull sir henry marten knight iudge of the admiralty , and of the prerogative court of canterbury . sir , saint hierom having in the heate of his youth written an allegoricall exposition upon the prophet obadiah , did in his riper age solemnly bewaile unto his friend pammachius both his rashnesse in that attempt , aud his infelicity further heerein , that what hee thought had beene buried amongst his private papers , was gotten into the hands of a certaine young man , and so saw the light. the selfe same complaint am i forced to make touching this little manuell of sacramentall meditations , which i humbly put into your hands . it was written with respect onely to mine owne private use many yeares since , when i was a young student in the vniversity , as my first theologicall essay . and now lately , by meanes of a private copy long agoe communicated unto a friend , it had without my knowledge received a licence for the presse , my earnest care was upon the first notice thereof wholly to have suppressed the publication : but the copy which had beene licenced , being , by i know not what miscarriage lost , i have found it necessary , for feare of the like inconvenience againe to review a broken copy which i had by mee , and have rather chosen to let it passe forth with some briefe and sudden castigations of mine owne , than once more runne the hazard of a surreptitious edition . mine apology shall bee no other than that of the good father , infanseram , nec dum scribere noveram . nunc , ut nihil aliud profecerim , saltem socraticum illud habeo , scio quod nescio . and now since i finde that the oblation of the first fruits , though haply they were not alwayes the best and ripest , did yet finde favourable acceptance with god himself , i have bin embolden'd to present this small enchiridion , ( the very first fruits of my theologicall studies ) unto the hands and patronage of so greatly learned , eloquent , and judicious a person , and that upon this assurance ; that as many times aged men when they walke abroad leane upon the hand of a little childe , so even in this little and youthfull treatise , such comfortable trueths may bee , though weakly , delivered , as may help ●n your journey towards a better country to refresh and sustaine your aged thoughts . the blood of christ , and the food of life , are subjects worthy of all acceptation , though brought unto us in an earthen vessell . elisha was not a whit the lesse valued by that noble naaman , though it were an handmaid which directed unto him . neither was davids comfort in rescuing of his wives , and recovering of the spoiles from the amalakites any jot the smaller because a yong man of egypt made way for the discovery . the soveraignty of the gospell is herein most excellently set forth in that it many times leadeth the soule by the hand of a childe , and is as truly , though not as abundantly powerfull from young timothy as from paul the aged . as christ can use weake elements to exhibite , so can hee also use a weake penne to expresse the vertue and comforts of his body and blood. in this confidence i have made bold to prefixe your name before these meditations , that therein i might make a publike acknowledgement of my many and deepe engagements for your abundant favours , and might with most hearty prayers commend you and yours to that blood of sprinckling , which speaketh better things for us than that of abe● . in which desires i daily remaine , yours in all humble observance , edvvard reynoldes . meditations on the holy sacrament of the lords last supper . chap. i mans being to bee imployed in working : that working directed unto some good , which is god ; that good , a free and voluntary reward , which wee here enjoy onely in the right of a promise , the seale of which promise is a sacrament . the almighty power and wisdome of god hath given unto his creatures , a triple degree of perfection , their being , their working , and their good ; which three are so subordinate to each other , that working is the end and scope of being , and good is the end and scope of working . but no being , can produce any work , no work reach unto any good , without something that may be a rule of working , and a way to good ; and therefore almightie god in the work of the creation imprinted in each creature a secret principle , which should move , governe , and uniformly direct it to its proper work and end , and that principle we call a law , which by assigneing unto each thing the kinde , measure and extent of its working , doth lead it on by a strait and in fallible line unto that good , for which it worketh . all other creatures below the spheare of reason , being not only in the quality of their nature of a narrow and strait perfection , but in their duration finite and perishable , the good unto which this law of their creation directs them , is a finite good likewise . but men and angels being both in nature more excellent than all others , and in continuance infinite and immortall , cannot possibly receive from anything , which is a meere creature , and lesse perfect than themselves , any compleat satisfaction of their desires , and therefore must by a circle turne back unto god , who is aswell the omega , the end and object of their working , as the alpha , the cause and authour of their being . now god being most free , not only in himselfe , but in the diffusion and communication of himselfe , unto any thing created ( which therefore he cannot be naturally or necessarily bound unto ) and being also a god infinitely beyond the largest compasse of the creatures merit or working , it followes that neither men nor angels , can lay any necessary claime unto god , by a debt of nature , ( as a stone may unto the center by that naturall impresse which directs it thither ; ) but all our claime is by a right of promise and voluntary donation , so that that which in other meere naturall creatures is cald the terme or scope , is in reasonable creatures the promise or reward of their working . feare not abraham , i am thy exceeding great reward ; so then we have here our good which is god , to bee communicated unto us , not in the manner of a necessary and naurall debt , but of a voluntary , and supernaturall reward : secondly we have our working required as the meanes to lead us in a strait line unto the fruition of that good : and in as much as mans will , being mutable , may carry him unto severall operations of different kinds , wee have thirdly a rule or law , to moderate the kind and manner of our working , whereby we reach unto our desired good ; which rule when it altereth ( as in the new covenant of grace it doth ) the quality of that work , whereby we reach unto our desired good doth alter likewise . now fourthly wee must farther observe that between our working , which is the motion towards our good , and our fruition , or resting in it , there is a distance or succession of time : so that while we are in our estate of working , we doe not enjoy god by any full , reall presence or possession , but only by a right of a covenant and promise , which makes the apostle say , that in this life we live by faith and not by sight . now promises or covenants require to have annexed unto them evidence and certaintie , so farre as may secure the party that relyes upon them : which in humane ●ontracts is done , by giving our words , and setting to our seales for confirmation . and now lastly in as much as that dutie , on condition whereof god maketh this promise of himselfe unto us , is the work of the whole man , the evidence and confirmation of the promise is by god , made unto the whole man likewise , and to each facultie of man , which it pleaseth him in mercy the rather to doe , because of that dependance of our soules on the inferiour and subordinate powers , and of that necessary connexion which there is betweene the inward reason , and the outward senses . god then ( presupposing ever the performance of conditions on our part ) doth secure h●s church , and give evidence for the discharge of his covenant and promise , first to the soule alone by the testimony of his spirit ( which is both the seale and the witnesse of gods covenant : ) and secondly both to the soule and to the senses by that double bond , his word written or preached , and his seale visibly exhibited to the eye , and taste , but especially unto the taste , in which objects are more really and with lesse fallibilitie united to the faculty , in which there appeareth a more exquisite fruition of delight , in these good things which are pleasing ; and lastly in which the mysticall union of the church to its head , unto the making up of one body is more naturally exprest . and these seales annexed unto the word or patent of gods promise , have been ever proposd unto the church in all its estates , and are nothing else but that which we call a sacrament . so that as the testimony of the spirit is an invisible seale , and earnest to the soule , so is the sacrament a visible seale and earnest to the sense ; both after a severall manner , ratifying and confirming the infallible expectation of that future reward , which as well the senses as the soule shall in gods presence really enjoy after they have fulfilled the service which god requireth . chap. ii. sacraments are earnests and shaddowes of our expected glory made unto the senses . the promises , and word of grace with the sacraments , are all but as so many sealed deeds to make over unto all successions of the church , so long as they continue legitimate children and observe the lawes on their part required , an infallible claime and title unto that good which is not yet revealed , unto that inheritance which is as yet laid up unto that life which is hid with god , and was never yet fully opened or let shine upon the earth . even in paradise there was a sacrament ; a tree of life inded it was , but there was but one ; whereas adam was to eat of all the fruits in the garden : he was there but to taste sometimes of life , it was not to bee his perpetuall and only food . we read of a tree of life in the beginning of the bible , and of a tree of life in the end too ; that was in adams paradise on earth , this in saint iohns paradise in heaven : but that did beare but the first fruits of life , the earnest of an after fulnesse . this bare life in abundance , for it bare twelve manner of fruits , and that every moneth , which shewes both the compleatnesse , and eternity of that glory which wee expect . and as the tree of paradise was but a sacrament of life in heaven , so paradise it selfe was but a sacrament of heaven . certainly adam was placed amongst the dark and shady trees of the garden , that he might in an embleme acknowledge , that he was as yet but in the shadow of life , the substance whereof he was elsewhere to receive . even when the church was pure , it was not perfect ; it had an age of infancy , when it had a state of innocence : glory was not communicated unto adam himselfe without the vaile of a sacrament : the light of god did not shine on paradise with a spreading and immediate ray ; even there it was mixed with shadowes , and represented only in a sacramentall reflex , not in its owne direct and proper brightnesse . the israelites in the wildernesse had light indeed but it was in a cloud , and they had the presence of god in the ark , but it was under severall coverings ; and they had the light of god shining on the face of moses , but it was under the vaile ; and moses himselfe did see god , but it was in a cloud : so uncapable is the church while encompassed with a body of sinne , to see the lustre of that glory which is expected . certainly as the sonne of god did admirably humble himselfe in his hypostaticall union unto a visible flesh , so doth he still with equall wonder and lowlinesse humble himselfe in a sacramentall union unto visible elements . strange it is that that mercy which is so wonderfull , that the angels desire to look into it , so unconceiveable as that it hath not entred into the thought of man ; of such height , and lenghth , and breadth , and depth , as passeth knowledge , should yet be made the object of our lowest faculties : that that which is hid from the wise and prudent in mans little world , his mind and spirit , should bee revealed unto the babes , his senses : it were almost a contradiction in any thing , save gods mercy , to bee so deep as that no thought can fadome it , and yet so obvious that each eye may see it ; handle mee and see , for a spirituall substance hath not flesh , was sometimes the argument of christ ; and yet handle and see , take and eat , for a spirituall grace is conveyed by flesh , is the sacrament of christ. so humble is his mercy that since we cannot raise our understandings to the comprehension of divine mysteries , he will bring downe , and submit those mysteries to the apprehension of our senses . hereafter our bodies shall be over-clothed with a spirituall glory by a reall union unto christ in his kingdome ; mean time that spirituall glory which wee grone after , is here over-clothed with weak and visible elements , by a sacramentall union at his table . then shall sense be exalted and made a fit subject of glory , here is glory humbled , and made a fit object of sense ; then shall wee see as wee are seen , face to face ; here wee see but as in glasse darkly ; in the glasse of the creature , in the glasse of the word , in the glasse of the sacraments . and surely these are in themselves cleer and bright glasses , yet we see even in them but darkly , in regard of that vapour and steeme which exhaleth from our corrupt nature , when we use them : and even on these doth our soule look through other darke glasses , the windowes of sense . but yet at the best they are but glasses , whose properties are to present nothing but the pattern , the shaddow , the type of those things which are in their substance quite behind us , and therefore out of sight : so then in generall , the nature of a sacrament is to be the representative of a substance , the signe of a covenant , the seale of a purchase , the figure of a body , the witnesse of our faith , the earnest of our hope , the presence of things distant , the sight of things absent , the taste of things unconceivable , and the knowledge of things , that are past knowledge . chap. iii. inferences of practice from the former observavations . here then we see first the different state and disposition of the church , here in a state of corruption and therefore in want of water in baptisme to wash it ; in a state of infancy , and therefore in want of milke in the word to nourish it ; in a state of weaknesse , and therefore in want of bread , the body of christ , to strengthen it ; in a state of sorrow , and therefore in want of wine , the blood of christ , to comfort it . thus the church while it is a child , it speaks as a child , it understands as a child , it feeds as a child , here a little and there a little ; one day in the week , one houre in the day , it is kept fasting and hungry . but when it is growne from strength to strength , unto a perfect age , and unto the fulnesse of the stature of christ , then it shall be satisfied with fatnesse , and drink its full of those rivers of pleasures , which make glad the city of god : it shall keep an eternall sabbath , a continued festivall ; the supper of the lamb shall bee without end , or satiety : so long as the bridegroom is with them , ( which shall be for ever ) they cannot fast . secondly we see here , nor see only , but even taste and touch how gratious the lord is , in that he is pleased even to unroabe his graces of their naturall lustre , to overshaddow his promises , and as it were to obscure his glory that they might be made proportion'd to our dull and earthy senses , to lock up so rich mysteries as lie hidden in the sacraments in a bason of water , or a morsell of bread . when hee was invisible by reason of that infinite distance between the divine nature and ours , hee made himselfe to be seen in the flesh ; and now that his very flesh is to us againe invisible by reason of that vast distance between his place and ours , he hath made even it in a mysticall sense to be seen and tasted in the sacrament . oh then since god doth thus farre humble himselfe and his graces even unto our senses , let not us by an odious ingratitude humble them yet lower , even under our feet . let us not trample on the blood of the covenant , by taking it into a noisome sinke , into a dirty and earthie heart . he that eats christs in the sacrament with a foule mouth , and receives him into an unclensed and sinfull soule doth all one as if he should sop the bread he eates in dirt , or lay up his richest treasures in a sink . thirdly we learn how we should employ all our senses . not only as brute beasts do , to fasten them on the earth , but to lift them up unto a more heavenly use , since god hath made even them the organs & instruments of our spirituall nourishment . mix ever with the naturall a heavenly use of thy senses . whatsoever thou seest ▪ behold in it his wonder : whatsoever thou hearest , hear in it his wisedome : whatsoever thou tastest , taste in it the sweetnesse , as well of his love , as of the creature . if christ will not dwell in a foul house , he will certainly not enter at a foul door . let not those teeth that eat the bread of angelsgrinde the face of the poor ; let not the mouth which doth drink the blood of christ , thirst after the blood of his neighbour : let not that hand which is reached out to receive christ in the sacrament , be stretched out to injure him in his members : let not those eyes which look on christ , be gazing after vanity . certainly if he will not be one a in the same body with a harlot , neither will he be seen with the same eyes : he is really in the heaven of the greater world , and he will be no where else sacramentally but in the heavenly parts of man , the lesser . lastly , we see here what manner of conversation we have ; the church on earth hath but the earnests of glory , the earnest of the spirit , and the earnest of the sacrament ; that b witnessing , this c signifying ; both confirming and d sealing our adoption . but e we know not what we shall be , f our life is yet hid , and g our inheritance is laid up for us . a prince that is haply bred up in a great distance from his future kingdome in another realm , and that amongst enemies where he suffers one while a danger , another a disgrace , loaded with dangers and discontents , though by the assurance of blood , by the warrant of his fathers own hand & seal he may be confirmed in the evident right of his succession , can hardly yet so much as imagine the honour he shall enjoy , nor any more see the gold and lustre of his crown in the print of the wax that confirms it , than a man that never saw the sunne can conceive that brightnesse which dwelleth in it by its picture drawn in some dark colours . we are a a royall people , b heirs , yea coheirs with christ : but we are in a farre countrey and c absent from the lord , in houses ruinous and made of clay , in a region of darknesse , in a shadow of death , in a valley of tears , though compassed in with a wall of fire , yet do the waves of ungodly men break in upon us ; though ship'd in a safe ark , the temple of god , yet often tos'd almost unto shipwrack , and ready with ionah to be swallowed of a great leviathan ; though protected with a guard of holy angels , which pitch their tents about us , so that the enemy without cannot enter , yet enticed often out , and led privily but voluntarily a-away by the enchanting lusts , the dalilahs of our own bosome . the kingdome and inheritance we expect is hid from us , and we know no more of it , but onely this , that it passeth knowledge . truly the assurance of it is confirmd by an infallible pattent , gods own promise , and that made firm by a seal coloured with that blood , and stamped with the image of that body which was the price that bought it . what remains then but that where the body is , thither the eagles flie , where the treasure is , there the heart be also , that we groan after the revelation of the sonnes of god , when the vayl of our mortallity shall be rent , the mud-wall of the flesh made spirituall and transparant , the shadows and resemblances of the sacraments abolished , the glasse of the creature removed , the riddle of our salvation unfolded , the vapours of corruption dispelled , the patience of our expectation rewarded , and from the power of the spirit within , and the presence of christ without shall be diffused on the whole man a double lustre of exceeding abundant glory . the hope and assurance of this is it which in those holy mysteries of christs supper we receive , which if received without dependance and relation on that glory which they foreshadow , and on that body which withall the merits of it they obsignate , doth no more good than the seal of a king , without any grant or patent whereunto it should be joyned , in which there is no profit beyond the bare wax , and much danger in triflin with so sacred a thing . chap. iiii. whence sacraments derive their value and being , namely from the author that instituted them . but why are not the instruments more glorious where the effects are so admirable ? whence is it that there should lie so much power in the narrow roome of so small and common elements ? it had been worth the creating of a new creature , to be made the pledge of a new covenant ; the first fruits are of the same nature with their crop , and earnest useth to be paid in coine of the same quality with the whole after-summe . if then sacraments are the earnests of our glory , why are not the faithfull instead of eating a morsell of bread , taken up with s t paul into the third heavens ? why are they not in stead of drinking a sip of wine transformed with their saviour ; and have with steven a vision of him at the right hand of the father ? how discursive is foolish pride when it would prescribe unto god ? vaine man who undertakest to instruct thy maker in stead of praysing him ? to censure his benefits when thou shouldst enjoy them ? wilt thou not receive salvation without thine owne counsell , or art thou so foolish as to conceive nothing precious without pompe ? and to judge of the things conveighed by the value , and quality of the instrument that conveighs it ? tell me then , why it is that water a vulgar element , is held in a cisterne of lead , and thy wine a more costly liquor , but in a vessell of wood ? tell me the reason why that wax which in the shop haply was not priz'd at a penny , should by cleaving unto a small parcell of parchment be valuable unto a million of money ? tell me why should that clay , which while it lay under foot was vile and dishonourable dirt , when it was applyed by christ unto the eye of a blind man , be advanc'd unto the condition of a precious and supernaturall salve ? is not even in works of art , the skill of the workman more eminent in the narrowest and unfittest subjects ? are not the iliads of homer more admirable in a nutshell than in a volume ? doe not limmers set the highest value on their smallest draughts ? a and is there not matter of admiration , and astonishment in the meanest and most vulgar objects ? and what madnesse is it then by those reasons to undervalue faith , which are the arguments to confirme it ? as if the power of an agent were not there greatest where the subject on which hee worketh doth conferre least ; as if the weaknesse of the element did not adde unto the wonder of the sacrament . if it were an argument of christs miraculous power to feed five thousand with so few loaves , why should not the miracle of his sacrament be equall which feeds the whole church with so slender elements ? certainly they who any way dis esteeme the seeming meanesse and emptinesse of the sacrament , entertaining but low and vulgar conceits thereof , stumble at that same stone of foolishnesse , by which the gentiles fell from their salvation . but wilt thou needs know both the reason why we use no other sacraments , and why these carry with them so much vertue ? one answer resolves both . it is the majestie of the same king that coynes his mony , and that values it ; he that frames a private mint , or imposeth another rate , is in both equally a traitor ; in the former by stealing the kings authority , in the other by altering i● : the same author did both institute the sacrament and value it ; from the same power did it receive the necessity of its being , and the efficacie of its working . in covenants or conveyances the articles and instruments may be haply drawne by some lawyer , but the confirmation of them by hand and seale , are ordinarily performed by the men themselves who are interessed in them . a secretary may write the letter , but his lord will himselfe subscribe and seale it . thus the pattent of gods covenant hath been drawn out for the benefit of gods church by many selected and inspired instruments , unto whom god did dictate so much of his will by divine suggestion , as his pleasure was to acquaint and edifie his church withall . but when hee comes to confirme this his gift by hand and seale , behold then an immediate presence of his owne ; then comes gods owne finger , that is in the phrase of scripture a , his spirit to write as a witnesse in the soule ; and then doth god stretch out his owne hand , and reach unto us that supper which is the seale to obsignate unto the senses the infallible truth of those covenants , and our evident interest in those benefits , which were before proclaimed in the pattent of his word . the b apostle delivered nothing as it were by a second hand to the corinthians , but what hee had formerly received from the lord. divine things are unto us c deposited , we must first be receivers , before deliverers . chap. v. inferences of practice from the author of this sacrament . here then we see , first both the absurdity and the wickednesse of a wil-worship , when the same man who is to performe the obedience shall dare to appoint the lawes , implying a peremptory purpose of no farther observance than may consist with the allowance of his own judgement . whereas true d obedience must be grounded on the majesty of that power that commands , not on the judgement of the subject , or benefit of the precept impos'd : divine laws require obedience , not so much from the quality of the things commanded ( though e they be ever holy and good ) as from the authority of him that institutes them . we are all the servants of god , and servants are but living f instruments , whose property it is to be governed by the will of those in whose possession they are . wil-worship , and services of superstition , well they may flatter g god , they do not please him . he that requires us to denie our selves in his service , doth therein teach us that his commands stand ratherin feare , than in need of us ; in feare of our boldnesse lest we abuse them , not in need of our judgements to polish or alter them . the conquest of an enemy against the perscript of his generall cost a roman gentleman his life , though his own father were the judge . the killing of a lion contrary to the establish'd laws of the kings hunting , ( though it were only to rescue the king himself , whose life was set upon ) lost a poor persian the losse of his head . the over-wise industry of the architect in bringing not the same but a fitter peece of timber than he was commanded to the romish consul , was rewarded with nothing but the bundle of rods . so jealous and displeased are even men themselves , to have their own laws undervalued by the private judgements of those who rather interpret than obey them . and therefore even those men who erected the fabricks of superstition and wil-worship , have yet ever endeavoured to derive the originall of them on some divine revelations . and that great roman captain scipio , ever before the undertaking of any businesse , was wont first to enter the capitol and pretend a consultation with the gods touching their allowance of his intended designes , grounding all his attempts and governing all his actions by the unerring judgement of their deities . and generally in all the roman sacrifices the minister or servant was to attend a command before hee was to strike the beast that was offered . horrible then and more than heathenish is the impiety of those who mixing humane inventions and ceremonies of their owne unto the substance of these sacred mysteries , and imposing them as divine duties with a necessitie of absolute obedience , do by that meanes wrench christs owne divine prerogative out of his owne hands , and make themselves , shall i say confounders and joynt authors of his sacraments ? nay rather indeed the destroyers of them : since as he that receives otherwise than christ requires , receives not christ but rather damnation ; so he that gives otherwayes than christ instituted doth not indeed give christ , but an idoll of his own making . secondly , we see here with how great reverence we ought to approach gods temple , to receive these deep mysteries of salvation , which it pleas'd christ in his owne person to institute , and with his owne presence to exhibit unto the church : was a beast slaine for touching the mount , and shall not a man of beastly and vile affections , bee punished for touching that table where the lord is present ? was moses to put off his shooes at that bush which represented gods power , and must not we shake off our earthly and corrupt desires at those mysteries which represent his mercy ? were nadab and abihu destroyd before the lord for offring strange fire at his altar , and shall we plead immunity if we present strange soules , and a false faith at his table ? was adam thrust out of paradise for his sinne in eating of the tree of knowledge ; and shall we escape if we sinne in eating of the bread of life ? even unto the institutions of mortall men , though often in their substance needlesse , in their observance difficult , and in their end not much beneficiall , so long as they keep within the compasse of indifferent things , there is requir'd not only our obedience , but our reverence . the word of god , though delivered unto us in earthen vessells , by men of like , weak , and fraile affections with our selves , yet because of that native pretiousnesse which resides in it , and of that derived glory which it brings from the spirit that reveald it , is so farre to be honor'd , as that the vessells that bring it , are to be had in high estimation , even for their works sake : but the sacraments are not either of humane authority , as are positive lawes , nor of ; divine inspiration unto holy men , as were the scriptures , but they are by so much the more the immediate effects of divine power , by how much they are instituted without the least concurrence of any other instrument ; being reach'd out first unto the church of god by that immaculate and pretious hand , which was it selfe presently stretcht forth on the crosse to embrace the weary and heavy laden . let us not then venture to receive so sacred things with unwashen hands , as matters of meere custome , fashion , or formality . but let us look unto that high authority that ordayn'd them , on that holy mouth that blessed them , on that arme of mercy that exhibits them ; being ever assur'd that as christ hath one hand of bounty and redemption which reacheth forth life to the worthie receiver , so hath he another of justice and power ready to avenge the injuries and contempt that shall be done to his owne holy institution . thirdly , we see here the honourable condition of the faithfull , in that they not only receive christ , and all the benefits of his merits and actions , but all this they receive from his owne hands . for we may not think that the actions of christ in looking up and blessing , and breaking , and giving , were meerly temporary , locall , or confined actions , terminated only to the present company that were then with him . certainly as the apostles were then the representative church , so was that a representative action , the vertue and effect whereof descends , and passeth through all successions of the church . the arme of the lord is not shortned or any way shrunk that it cannot still exhibit what then it did . if he can so lengthen the arme of faith in us , as to reach as farre as heaven to embrace him , he can as well stretch out his owne arme of mercy from heaven to present that unto us which he did unto his disciples . it was an admirable and unexpected honour that was shewd to mordecay when the royall crowne and the kings owne apparell was put upon him , though by the service of wicked haman : but christ doth not only bestow on us his kingdom in the sacrament ( which seales unto us our inheritance with him ) nor doth only invest us with his own meritorious purple roabs , his red garments from bozrha ( the garments of innocency and of unity ) but doth all this with his owne immediate hand ; so that our honour must needs be so much greater than was mordecay's , by how much the roabs of christ are more royall than the persian kings , and his person more sacred than was wicked hamans . chap. vi. of the circumstances of the institution , namely the time and place . and as the author , so the circumstances of the institution do not a little adde unto the excellency of this sacrament : first for the circumstance of time ; it was the same night wherein he was betrayed : in the evening and after supper . in the evening or night , a time fit to prefigure a passion , and eclipse , his especially who was the sunne of righteousnesse , and the light of the world ; a passion that brought darknesse on the very fountaine of light , the sunne , even in the midday : in the evening , to note that now the fulnesse of time was come , wherein christ was to accomplish the redemption of the world . in the evening or twylight when the passeover was celebrated , learne from the condition of the time the nature as of that legall , so in some sort of this evangelicall sacrament ; it is but a shaddow and dark representation of that light which shall be revealed . it hath but the glimmerings , and faint resemblances of that mercy which redeemed us , of that glory which expecteth us . in the evening at the eating of the paschall lamb , to note that christs active obedience to the commands of the law went together with his passive obedience to the curse and penaltie of the law. he first celebrated the passeover that therein he might restifie his performance of the law , and then he instituted his own supper , that therin he might prefigure his suffring of the law. in the evening after the passeover , to signifie the abolishing both of the evening , and of the passeover , the plucking away of moses his vail , of all those dark & misty prefiguratiōs of that light , which was within a few dayes to rise upon the world . he would first celebrate the passeover , and there nullifie it , to make it appeare unto the world that he did not therefore abrogate that holy ordinance , because he oppugn'd it , but because hee fulfil'd it , and therefore to the substance hee joynes the shaddow , the lamb of the jewes , to the lamb of god , the true sacrifice , to that which was typicall , that the brightnesse of the one , might abolish and swallow up the shaddow of other . in the evening at the time of unleavened bread , to signifie that we also ( it is the inference of the apostle ) should keep our feast not with the leavened bread of malice , or of wickednesse , but with the unleavened bread of sincerity and truth : that we should not venture to play the hucksters with so divine and pure mysteries , by adulterating them with either the mixture of humane inventions , or with the mud of our owne sinfull affections . in the evening at the time of supper , to note the most wiling & ready , yea , the forward and greedy resigning himselfe into the hands of bloody and cruell men ; to signifie that unto him it was meat and drink not only to doe , but to suffer his fathers will. in the evening of that same night , wherein he was betrayed to give first a warrant unto his church , of his approaching passion , which , though so intollerable for the quality and burthen of it , that it could not but am●ze his humanity , and draw from him that naturall and importunate expression of the desire he had to decline it , yet in their elements did hee ascertaine the church , that as he came to drink of the brook in the way , so hee should not shrink from drinking the very bitterest part of it . and secondly in the night wherein hee was betrayed , to forearme his poore disciples with comfort against the present losse of him , and against all that anguish which their tender hearts must needs suffer at the sight of that bloody and savage usage , which iudas and the jewes would shew towards their master . and therefore in these elements he acquaints them with the nature and quality of his passion , that it should be as bread to strengthen , and as wine to comfort the faint hearted , to confirme the knees that tremble , and the hands that hang downe . thirdly it was the night wherein he was betrayed , to let us understand that these words were the words of a ding man , and therefore to be religiously observed , and that this sacrament was the work of a dying man , and therefore in its nature a gift or legacy . in his life time hee gave his church , his word , and his miracles , he went about doing good , but now in his passion he bestowed that which added weight and value , to all his other gifts , himselfe . other men use to bequeath their bodyes to the earth , from whence it came ; but christs body was not to see corruption , and therefore hee bequeath'd it unto the church . it was his body by his hypostaticall and reall but it is ours by a mysticall and spirituall union . whatsoever fulnesse is in him , of it have we all received ; whatsoever graces and merits flow from him as the head , they trickle down as farre as the skirts of his garment , the meanest of his chosen : the paines of his wounds were his , but ours is the benefit ; the suffrings of his death were his , but ours is the mercy ; the stripes on his back were his , but the balme that issued from them ours ; the thornes on his head were his , but the crowne is ours ; the holes in his hands and side were his , but the blood that ran out was ours : in a word , the price was his , but the purchase ours . the corne is not grinded , nor baked , nor broken for it selfe ; the grape is not br●ized nor pressed for it selfe ; these actions rather destroy the nature of the elements than perfect them ; but all these violations that they suffer are for the benefit of man. no marvell then if the angells themselves stoop and gaze upon so deep a mysterie , in which it is impossible to decide whether is greater the wonder or the mercy . if we look unto the place where this sacrament was celebrated even there also shall we find matter of meditation , for we may not think that two evangelists would bee so expresse and punctuall in describing the place , i● there were not some matter of consequence to be observed in it . first then it was a borrowed roome , he that had no hole where to lay his head in , had no place where to eat the passeover . we may not then expect in christs new supper any variety of rich and costly dishes ; as his kingdome is not , so neither is his supper of this world . it was not his purpose to make our worship of him a chargeable service , and to enjoyne us such a table , as should six our thoughts on the meats rather than on the substance which they resembled . hee knew that where the senses are overcharg'd faith lies unexercis'd : and therefore he proportion'd his supper both to the quality of his own estate , which was poore , & to the condition of our weaknesse , apt ( as the church after in her love-feasts found ) to be rather tempted than edified in too much variety of outward meats . it was likewise an upper roome , to note the dignitie and divinenesse of this sacrament , and that property of lifting up the hearts , which it should work in the receivers of it . our thoughts and affections while conversant about these mysteries should not lie groveling on the earth , but should be raised unto high and noble contemplations . and this particular of the place may seeme to have been imitated by the churches , in placeing the lords table and celebrating the lords supper in the chancell or upper roome of the temple ; besides , it was a spatious and great roome , and so it should bee , for it was a great supper , the supper of a king. the disciples were then the type & representative of the whole catholick church , which was now by them to be begotten unto god , and therfore the chamber must needs be a resemblance and modell of the whole world throughout which the sound of christs name , and the memory of his passion , should in his supper be celebrated untill the end of all things , and then no marvell if it were a great chamber . lastly , it was ready spread , fitted , trimmed , and prepared . so sacred a mysterie as this may not be exhibited in an unfitted , or uncleane place , much lesse received into a corrupt and unprepared soule . the body of christ was never to see corruption , and therefore it will never be mix'd with corruption . it lay first in a cleane womb , it was after buried in a virgin sepulcher ; it then was taken into the brightest heavens , and it still resides in molten and purifide hearts . he that had the purity of a dove , will never take up the loding of a crow . here then we see from these circumstances with what reverence and preparation , with what affection and high esteeme we should receive these sacred mysteries . the gift of a dying friend ( though of contemptible value ) is yet greatly prized for the memory of the donor ; for though the thing it selfe be small , yet is it the pledge of a great love . the words of a dying man , though formerly vile and vaine , are for the most part serious and grave , how much more pretious was the gift of christ , who is the almoner of almighty god , and whose only businesse it was to give gifts unto men : how much more sacred were his last words , who all his life time spake as never man spake . the very presence of a dying man estamps on the mind an affection of feare and awe , much more should the words and gifts of him who was dead and is alive againe . certainly he hath a flinty soule whom love as strong as death , and death the work of that love cannot melt into a sympathie of affection . in summe : the time of this sacrament was a time of passion , let not us be stupid ; it was a time of passeover , let not our soules be unsprinkled ; it was a time of unleavened bread , let not our doctrine of it , be adulterated with the leaven of heresie , not our soules in receiving , tainted with the leaven of malice ; it was the time of betraying christ , let not our hands againe play the iudas by delivering him unto jewish and sinfull soules , which will crucifie againe unto themselves the lord of glory ; let not us take that pretious blood into our hands rather to shed it , than to drink it , and by receiving the body of christ unworthily , make it as the sop was to iudas even an harbenger to provide roome for satan . againe the place of the sacrament was a high roome , let not our soules lie sinking in a dungeon of sin ; it was a great roome , let not our soules be straightned in the entertaining of christ ; it was a trimmed roome , let not oursoules be sluttish and uncleane when then the king of glory should enter in : but as the author of those mysteries was holy by a fulnesse of grace , the elements holy by his blessing , the tyme holy by his ordination , and the place holy by his presence ; so let us by the receiving of them bee transformed as it were into their nature , and bee holy by that union unto christ , of which they are as well the instrumentall meanes whereby it is increased , as the seales and pledges whereby it is confirm'd . chap. vii . of the matter of the lords supper , bread and wine , with their analogie unto christ. wee have considered the author or efficient of this sacrament and those circumstances which were annexed unto its institution : we may now a little consider the essentiall parts of it , and first the elements , or matter of which it conconsisteth consecrated bread & wine : it neither stood with the outwad poverrty of christ , nor with the benefit of the church to institute such a sumptuous and gaudy elements as might possesse too much the sense of the beholder , and too little resemble the quality of the saviour . and therefore he choose his sacraments rather for the fitnesse , than the beauty of them , as respecting more the end , than the splendor or riches of his table , and intended rather to manifest his divine power in altering poore elements unto a pretious use , than to exhibit any carnall pompe in such delicious fare as did not agree with the spiritualnesse of his kingdome . though he be contented out of tendernesse toward our weaknesse to stoop unto our senses , yet he will not cocker them ; as in his reall and naturall body b , so in his representative , the sacrament , a sensuall or carnall eye sees not either forme or beauty , for which it may bee desired . pictures ought to resemble their originalls , and the sacrament wee know is the picture or type of him who was a c man of sorrow , and this picture was drawne when the day d of gods fierce wrath was upon him , and can we then expect from it any satisfaction or pleasure to the senses : this body was naked on the crosse , it were incongruous to have the sacrament of it pompous on the table . as it was the will of the father , which christ both glorifies and admires , to reveale unto babes what hee hath hidden from the wise ; so is it here his wisedome to communicate by the meanest instruments , what he hath denied unto the choisest delicates : to feed his daniels rather with po●lse than with all the dainties on the kings table . and if we observe it , divine miracles take ever the poorest & meanest subjects to manifest themselves on . if he want an army to protect his church , flies d , & frogs e , and catterpillers , and lamps f , and pitchers &c. shall be the strongest souldiers g and weapons he useth ; the lame h , and the blind i , the dumb k , and the dead l , water m , & clay n ▪ these are materialls for his power : even where thou seest the instruments of god weakest , there expect and admire the more abundant manifestation of his greatnesse , & wisedome ; undervalue not then the bread and wine in this holy sacrament which doe better resemble the benefits of christ crucified than any other the choisest delicate● . bread and wine , the element is double to encrease the comfort of the faithfull , that by o two things wherin it is impossible for god to deceive , wee might have strong consolation who have laid hold upon him . the p dreame is doubled said ios●ph to pharoah , because the thing is certaine : and surely here the element is doubled too that the grace may be the more certaine . no marvell then if those men who deny unto the people the certainty of grace , deny unto them likewise these double elements : so fit is it , that they which preached but a halfe comfort , should administer likewise but a half sacrament . secondly bread and wine . in c the passeover there was blood shed , but there was none drunken : yea that flesh which was eaten was but once a yeare . they d who had all in types had yet their types as it were imperfect . e in the fulnesse of time came christ , and with or ●in christ came the fulnesse of grace , and of his fulnesse doe we receive in the gospell , which the jewes only expected in the promise , that g they without us might not be made perfect : these things h have i spoken saith christ , that your joy might be full : the fulnesse of our sacrament notes also the fullnesse of our salvation , and of his sacrifice who is able i perfectly to save those that come unto god by him . thirdly bread and wine : common , vulgar , obvious food , ( wine with water being the only knowne drinke with them in those hot countries ) amongst the jewes a lamb was to bee slaine , a more chargeable and costly sacrament , not so easie for the poore to procure , and therefore in the sacrifice of first fruits , the k poore were dispenc'd with , and for a lamb offred a pair of pigeons . christ now l hath broken down that partition wall , that wall of inclosure which made the church as a m garden with hedges , and made only the rich , the people of the jewes , capable of gods covenants and sacraments : now that gods table hath crumms as well as flesh , a the dogs , the gentiles eat of it too ; the poorest in the world is admitted to it , even as the poorest that are do shift for bread , though they are not able to provide flesh . then the church was a b fountaine sealed up , but in christ there was a c fountaine opened for transgressions and for sinnes . fourthly bread and wine , bread d to strengthen , and wine to comfort . all temporall benefits e are in divine dialect called bread , it being the staffe f of life , and the want of which though in a confluence of all other blessings causeth famine g in a land. see here the abundant sufficiency of christs passion , it is the universall food of the whole church , which sanctifieth all other blessings , without which they have no relish nor comfort in them . sinne and the corrupt nature of man hath a venemous quality in it to turne all other good things into poyson , unlesse corrected by this antitode , this bread h of life , that came downe from heaven . and well may it be called a bread of life , in as much as in it resides a power of trans-elementation , that whereas other nourishments doe themselves turne into the substance of the receiver , this quite otherwise transformes and affirmilates the soule unto the image of it selfe , whatsoever faintnesse we are in , if we hunger after christ hee can refresh us ; whatsoever feares oppresse us , if like a men opprest with feare , we thirst & gaspe after his blood , it will comfort us ; whatsoever weaknesse either our sinnes or suffrings have brought us to , the staffe of this bread will support us ; whatsoever sorrowes of mind , or coldnesse of affection doe any way surprize us , this wine , or rather this bloud ( in b which only is true life ) will with great efficacy quicken us . if wee want power , wee have the power c of christs crosse ; if victory , we have the victory d of his crosse ; if triumph , we have the triumph e of his crosse ; if peace , we have the peace f of his crosse ; if wisdome , we have the wisdome g of his crosse. thus is christ crucified a treasure h to his church , full of all sufficient provision both for necessitie and delight . fiftly , bread and wine , both of parts homogeneall , and alike ; each part of bread , bread ; each part of wine , wine ; no crumme in the one , no drop in the other , differing from the quality of the whole . o the admirable nature of christs blood to reduce the affections and the whole man to one uniforme and spirituall nature with it selfe . in so much that when we shall come to the perfect fruition of christs glorious body , our very bodyes likewise shall be spirituall i bodies ; spirituall in an uniformity of glory , though not of nature with the soule . a sinnes commonly are jarring and contentious ; one affection struggles in the same soule with another for mastery , ambition fights with malice , and pride with covetousnesse , the head plots against the heart , and the heart swells against the head ; reason and appetite , will and passion , soule & body set the whole frame of nature in a continuall combustion , like an b unjoynted or broken arme , one faculty moves contrary to the government or attraction of another , and so as in a confluence of contrary streames and winds , the soule is whirld about in a maze of intestine contentions . but when once we become c conformable unto christs death , it presently makes of d two one , and so worketh peace , it slayeth that hatred and warre in the members , and reduceth all unto that primitive harmony , unto that uniforme spiritualnesse , which f changeth us all into the same image from glory to glory . sixtly bread and wine : as they are homogeneall , so are they g united together , and wrought out of divers particular graines and grapes into one whole lump or vessell : and therefore h bread and blood even amongst the heathen were used for emblemes of leagues , friendship , and mariage the greatest of all unions . see the wonderfull effi●acy of christ crucified to sodder as it were , and joynt all his members into one body by love , as they are united unto him by faith . they are built up as i living stones through him who is the chiefe corner stone elect and pretious unto one temple ; they are all united by love , by the k bond or sinewes of peace unto him who is the l head , and transfuseth through them all the same vitall nourishment ; they are all the m flock of christ reduc'd unto one fold by that one chiefe n shepheard of their soules , who came to gather those that wandred either from him in life , or from one another in affection . lastly bread and wine , sever'd and asunder ; that to be eaten , this to be drunken ; that in a loafe , this in a cup : it is not the bloud of of christ running in his veynes , but shed on his members that doth nourish his church . impious therefore is their practice , who powre christs blood as it were into his body againe , and shut up his wounds , when they deny the cup unto the people under pretence that christs body being received , the blood by way of concomitancy is received together with it : and so seale up that pretious fountaine which he had opened , and make a monopoly of christs sacred wounds , as if his blood had been shed only for the priest , and not as well for the people ; or as if the church had power to withhold that from the people of christ which himselfe had given them . chap. viii . practicall inferen●es from the materials of the lords supper . here then we see first , in as much as these elements are so necessary and beneficiall to that life of man , with what appetite we should approach these holy mysteries , even with hungry and thirsty soules , longing for the sweetnesse of christ crucified . wheresoever god hath bestowed a vitall being , hee hath also afforded nourishment to sustaine it , and an inclination and attractive faculty in the subject towards its nourishment . even the new-borne babe by the impression of nature , is moved to use the breasts before he knowes them . now we which were dead in sinnes hath christ quickned , and hath infused into us a vitall principle , even that faith by which the just do a live ; which being instilled into us , christ beginneth to be formed b in the soule , and the whole man to be made conformable c unto him . then are the parts organced and fitted for their severall workes ; there is an eye with stephen to see christ , an eare with mary , to heare him ; a mouth with peter , to confesse him ; a hand with thomas , to touch him ; an arme with simeon , to imbrace him ; feet , with his disciples , to follow him ; a heart to entertaine him , and bowels of affection to love him . all d the members are weapons of righteousnesse ; and thus e is the new man , the new f creature perfected . now hee that left not g himselfe amongst the heathen without a witnesse , but filled even their hearts with food and gladnesse , hath not certainly left his owne chosen without nourishment , such as may preserve them in that estate which he hath thus framed them unto . as therefore new h infants are fed with the same nourishment and substance of which they consist ; so the same christ crucified , is as the cause and matter of our new birth , so the food which sustaineth and preserveth us in it : unto whose body and blood there must needs be as proportionable an appetite in a new christian , as there is unto i milke in a new infant ; it being more nourishable then milke , and faith more vitall to desire it then nature . and all this so much the rather , because he himselfe did begin unto us in a more bitter cup. did he on his crosse drink k gall and vinegar for me , and that also made infinitely more bi●ter by my sinnes , and shal● not i at his table drink wine for my selfe , made infinitely sweeter with the blood which it conveighs ? did hee drink a cup l of bitternesse and wrath , and shal not i drink the cup of blessing m ? did he eat the bread of affliction , and shall not i eat the bread of life ? did he suffer his passion , and shall not i enjoy it ? did he stretch out his hands on the crosse , and shall mine be withered and shrunken towards his table ? certainly it is a presumption that he is not only sick but desperate , who refuseth that nourishment which is both food to strengthen , and physick to recover him . secondly , the benefit of christ being so obvious as the commons , and so sufficient as the properties of these elements declare : we see how little we should be dismaid at any either inward weaknesses and bruses of minde , or outward dangers and assaults of enemies , having so powerfull a remedy so neere unto us : how little we ought to trust in any thing within our selves , whose sufficiency and nourishment is from without . there is no created substance in the world but receives perfection from some other things ; how much more must man who hath lost his owne native integrity go out of himselfe to procure a better estate , which in vaine he might have done for ever , had not god first ( if i may so speak ) gone out of himselfe , humbling the divine nature unto a personall union with the humane . and now having such an immanuel as is with us , not only by assuming us unto himselfe in his incarnation , but by communicating himselfe to us in these sacred mysteries : whatsoever weaknesses dismayes us , his body is bread to strengthen us , whatsoever waves or tempests rise against us : his wounds are holes to hide and shelter us : what though sinne be poyson , have we not here the bread of christ for an antidote ? what though it be red as skarlet , is not his blood of a deeper colour ? what though the darts of satan continually wound us , is not the issue of his wounds the balme for ours ? let me be fed all my dayes with bread of affliction , and water of affliction , i have another bread , another cup to sweeten both . let satan tempt mee to despaire of life , i have in these visible and common elements , the author of life made the food of life unto me ; let who will perswade me to trust a little in my owne righteousnesse , to spie out some gaspings and faint reliques of life in my selfe : i receive in these signes an all-sufficient saviour , and i will seeke for nothing in my selfe when i have so much in him . lastly , we see here , both from the example of christ who is the patterne of unity , and from the sacrament of christ which is the symboll of unity , what a conspiracy of affections ought to be in us , both betweene our owne , and towards our fellow-members . thinke not that thou hast worthily received these holy mysteries , till thou finde the image of that unity which is in them , conveighed by them into thy soule . as the breaking of the bread is the sacrament of christs passion , so the aggregation of many graines into one masse should be a sacrament of the churches unity a . what is the reason that the bread and the church should be both called in the scripture by the same name ? the bread b is the body of christ , and the church c is the body of christ too ? is it not because as the bread is one loafe out of diverse cornes , so the church is one body out of diverse beleevers ; that the representative , this the mysticall body of the same christ. even as the word , d and the spirit , e , and the faithfull , f , are in the scripture all called by the same name of seed g , because of that assimulating vertue , whereby the one received , doth transforme the other into the similitude and nature of it selfe h . if the beames of the sunne , though divided and distinct from one another , have yet a unity in the same nature of light , because all pertake of one native and originall splendor : if the limbes of a tree , though all severall , and spreading different wayes , yet have a unity in the same fruits , because all are incorporated into one stock or root : if the streames of a river , though running diverse wayes , doe yet all agree in a unity of sweetnesse and cleerenesse , because all issuing from the same pure fountaine : why then should not the church of christ , though of severall and divided qualities and conditions , agree in a unity of truth and love , christ being the sunne whence they all receive their light , the vine l into which they are all ingrafted and the fountain m that is opened unto them all for transgressions and for sins . chap. ix . of the analogy and proportion betweene the holy actions used by christ in this sacrament , and christ himselfe who is the substance of it . it followes now , that we enquire farther into the nature of this holy sacrament , which will be explained by considering the analogie , fitnesse , and similitude betweene the signes , and the things signified by them , and conferred or exhibited together with them , which is christ the lord. now , this analogie or fitnesse as it hath been in some generall manner expres'd in the nature or quality of the elements substantially or physically taken ; so more expressely and punctually is it propos'd unto us in those holy a actions which doe alter in the use , and make it a sacrament . and first we finde that christ tooke the bread and wine , and blessed it , and gave thanks , and so consecrated it , or set a part unto a holy or solemne use , which is the reason why saint paul calls it a cup of blessing ; so that unto the church it ceaseth c to be that which nature had made it , and beginnes to be that unto which the blessing had consecrated it : in like manner did the eternall sonne of god assume into the subsistance of his owne infinite person , the whole nature of man , the body and the soule , by the vertue of which wonderfull union notwithstanding the properties of the divine nature , remaine absolutely intransient and uncommunicable unto the humane ; yet are there shed from that inexhaustible fountaine many high and glorious endowments , by which the humanity under this manner of subsistence is d annoynted , consecrated , e sealed , and set apart for that work of incomprehensible love and power , the redemption of the world : and secondly as the bread is taken by us from christ in the nature of a gift , he brake it and gave it to his disciples ; so is the humane nature taken by christ from the father as a gift f , from the good pleasure of god. thirdly , as the taking of the bread by christ did alter only the manner of its being , the operation , and efficacy , the dignity and use , but no way at all the element or nature of the bread. even so the taking of the humane body by christ did conferre indeed upon it many glorious effects , and advance it to an estate farre above its common and ordinary capacity ( alwayes yet reserving those defects and weaknesses which were required in the aeconomie , and dispensation of that great work for which he assumed it ) but yet he never alterd the essentiall and naturall qualities of the body , but kept it still within the measure and limits of the created perfection which the wisdome of god did at first share out unto it . lastly , to ( come neerer unto the crosse of christ ) as hee did by prayer and thanksgiving consecrate their elements unto a holy use ; so did he immediately before his passion ( of which this is the sacrament ) make that consecratory g prayer and thanksgiving which is registred for the perpetuall comfort of his church . the second action is the breaking of the bread , and powering the wine into the cup , which doth neerly expresse his crucified body ; where h the joynts were loosed , the sinewes torne , the flesh bruized and peirced , the skin rent , the whole frame violated by that straining and razeing and cutting , and stretching , and wrentching , which was used in the crucifying of it , and by the i shedding of that pretious blood which stop'd the issue and flux of ours . it were infinite and intricare to spin a meditation into a controversie , about the extent and nature of christs passion : but certainly , whatsoever either ignominie , or agony his body suffered ( which two ● conceive to comprize all the generalls of christ crucified ) are if not particularly expressed , yet typically and sacramentally shaddowed and exhibited in the bread broken , and the wine powred out . the third action was the giving , or delivering of the bread and wine : which first , evidently expresseth the nature and quality of christ crucified , with these benefits which flow from him , that they are freely bestowed upon the church , which of it selfe had no interest or claime unto any thing save death . secondly , we see the nature of christs passion , that it was a free , voluntary , and unconstrained passion , for though it be true that iudas a did betray him , and pilate deliver him to bee crucified : yet none of this was the giving of christ , but the selling of him . it was not for us , but for mony that iudas deliver'd him , it was not for us , but for feare that pilate deliver'd him : b but god deliver'd the sonne , and the sonne deliver'd himselfe with a most mercifull and gracious will to bestow his death upon sinners , and not to get , but to be himselfe a price . the passion then of christ was most freely undertaken c ( without which free-will of his own , they could d never have laid hold on him ) and his death was a most free and voluntary explication , his life was not wrentched nor wrung from him , nor snatch'd or torne from him by the bare violence of any forraine impression ; but was with a loud voice ( arguing nature not brought to utter decay ) most freely e surrendred and f laid downe by that power which did after reassume it . but how then comes it to passe that there lay a necessicie g upon christ of suffring , which necessicie may seeme to have enforc'd and constrain'd him to golgatha , in as much as hee himselfe did not only shrinke , but even testifie his dislike of what he was to suffer by a redoubled prayer h unto his father that that cup might passe from him ? doth not feare i make actions involuntary , or at least derogate and detract from the fulnesse of their liberty ? and christ did feare k , how then is it that christs passion was most voluntary though attended with necessitie , feare , and reluctance ? surely it was most voluntary still , and first therefore necessary because voluntary , the maine and primitive reason of the necessitie , being nothing else but that immutable will which had fore-decreed it . christs death then was necessary by a necessitie of the event , which musts needs come to passe after it had once been l fore-determined by that most wise will of god , which never useth to repent him of his counsells ; but not by a necessitie of the cause , which was most free and voluntary . againe , necessary it was in regard of the scriptures , whose truth could not miscarry , in regard of the promises made of him , which were to be performed , in regard of propheticall predictions which were to be fulfilled , in regard of typicall prefigurations , which were to bee abrogated , and seconded with that substance which they did fore-shaddow , but no way necessary in opposition to christs will , which was the first mover into which both this necessitie and all the causes of it are to be finally resolv'd . and then for the fear and reluctance of christ , noe marvell if he who was in all things like unto us , had his share in the same passions and affections like wise though without sin . but neither of these did any way derogate from the most free sacrifice which hee himselfe m offered once for all , in asmuch as there was an absolute submission of the inferiour to the higher will , and the inferiour it selfe , shrunk not at the obedience , but at the pain . to explaine this more cleerly , consider n in christ a double will , or rather a double respect of the same will. first the naturall will of christ , whereby hee could but wish well unto himselfe , and grone after the conservation of that being , whose anguish and dissolution did now approach ; whereby he could not upon the immediate burden o of the sinne of man , and the wrath of god but o feare , p and notwithstanding the assistance of angells q drop downe a sweat r , as full of wonder as it was of torment , great drops of blood , and then no marvell if we here , father if it be possible let this cup passe from me . but then again consider not the naturall , but the mercifull will of christ by which he intended to appease the wrath of an offended , & by any other unsatisfiable god ; the removall of an unsupportable curse , the redemption , of his own , and yet his fellow creaturs , the giving them accesse unto a father , who was before a consuming fire , in a word , the finishing of that great work which the angles desire to looke into , and then wee finde that hee did freely lay downe his life and most willingly embraced what hee most naturally did abhorre . as if christ had said ( if wee may venture to paraphrase his sacred words ) father thou hast united mee to such a nature whose created and essentiall property it is to shrink from any thing that may destroy it , and therefore if it be thy will let this cupp passe from mee : but yet i know that thou hast likewise annoynted mee to fullfill the eternall decree of thy love , and to the performance of such an office the dispensation wherof requires the dissolution of my assumed nature , and therefore not as i , but as thou wilt . so then both the desire of preservation was a naturall desire , and the offring up of his body was a free-will offring . and indeed the light of nature hath required a kind of willingnesse , even in the heathens bruit sacrifices . and therefore the beast s was led , and not haled to the altar ; and the struggling of it , or flying and breaking from the altar , or bellowing and crying was ever counted ominous and unhappy . now our saviour christs willingnesse to offer up himselfe is herein declared , in that hee opened b not his mouth ; in that he suffred such a death wherein hee first did beare c the crosse before it bore him , in that hee dehorted d the women that followed after him to weepe or expresse any passion of willingnesse for his death . thus did hee in his passion , and still doth in his sacrament really , perfectly , and most willingly give himselfe unto his church . in somuch as that the oyle of that unction which consecrated him unto that bitter worke , is called an oyle e of gladnesse . so then christ freely offreth both in himselfe originally , and in his sacraments instrumentally , all grace sufficient for nurishment unto life , to as many as reach forth to receive or entertaine it . chap. x. of the fourth action , with the reasons why the sacrament is to be eaten and drunken . the fourth and last action made mention of in this sacrament , is the eating of the bread , and the drinking of the wine , after wee have taken them from the hands of christ : to signifie unto us , that christ crucified is the life and food of a christian that receiveth him . here are the degrees of faith : first we take christ , and then we eat him . there are none that finde any nourishment or relish in the blood of christ , but those who have received him , and so have an interest , propriety , and title to him . he must first be ours , before we can taste any sweetnesse in him ; ours first in possession and claime , and after ours in fruition and comfort . for all manner of sweetnesse is a consequent and effect of some propriety which we have unto the good thing which causeth it ; unto the which the neerer our interest is , the greater is the sweetnesse that we finde in it . in naturall things we may observe , how nothing will be kindly nourished in any other place or meanes , than those unto which nature hath given it a primitive right and symthy . fishes perish in the aire , and spice-trees dye and wither in these colder countries , because nature had denyed them any claime or propriety unto such places . we are all branches , and christ is a vine : now no branch receiveth juyce or nourishment , unlesse first it be inserted into the stock . if we are not first ingrafted into christ , and so receive the right of branches , we cannot expect any nourishment from him . as the name which was written in that white stone , was knowne unto him only that had it , so in these mysteries which have the impresse and character of christs passion on them ; christ is knowne and enjoyed onely by those , who first take him , and so have a hold and right unto him . but why is it that christ in this sacrament should be eaten and drunken ? cannot the benefit of his passion be as well conveighed by the eye as by the mouth ? it was the joy a of abraham that he saw christs day , the comfort b of simeon that hee had seene gods salvation , the support c of stephen that hee saw christ in his kingdome , the faith d of thomas that he saw his resurrection ; and why is it not enough that wee see the passion of christ in this sacrament , wherein he is crucified e before our eyes ? certainly f if wee looke into the scriptures wee shall find nothing more common , than the analogie and resemblance betwixt spirituall grace and naturall food . hence it is that we so often read of g manna from heaven , water from the rock , trees in paradise , apples i and flagons for christs spouse , wisdomes feast k , and the marriage feast l of hungring m and thirsting , and sucking of marrow and fatnesse , and milke n , and honey , and infinite the like expressions of divine grace : the reasons whereof are many and important . first , to signifie the benefit we receive by christ crucified , exhibited unto us in his last supper , by that o analogie and similitude which is betwixt him and those things we eat and drink . now meates are all either physicall , common , or costly , either for the restoring , or for the supporting , or for the delighting of nature ; and they have all some of those excellent properties of good p which aristotle hath observed , either to conserve nature entire , or to restore it when it hath beene violated , or to prevent diseases ere they creep upon it . and all these benefits do the faithfull receive by christ. first , his body and blood is an antidote against all infections of sin , or feare of death . when he said , feare q not , it is i. it was an argument of comfort which no temptation could repell . secondly , it hath a purging and purifying property . the r blood of christ clenseth us from all sinne . thirdly , it hath a quickning , preserving , and strengthning power . christ s is our life , and our t life is hid with christ u , and christ liveth in us , and he hath quickned w us together with christ , and we are a able to do all things through christ that strengtheneth us . and lastly , it hath a joying and delighting property , i rejoyce b in nothing but in the crosse of christ : i count c all things dung that i may winne christ , and i protest d by our rejoycing which we have in christ. whether we want physick to cure us , or strong meats to nourish us , or sweet meats to delight us , christ is unto us all in all , our health , our strength , our joy . secondly , the sacrament is eaten and drunken , to signifie the necessity we stand in of christ crucified : many things there are usuall in the life of man both for delight and profit ; beautifull and pleasant objects for the eye ; melody and harmony for the eare ; ointments and odours for the smell ; curiosities and luxuriancies of invention for the fancie : but there is no faculty of nature that doth so immediately concurre to the support and preservation of the whole man , as the sense of tasting , which is , as it were the sluce & in-let to life ; without which we have not so much as a capacity of that delight , which other objects of an inferiour and subordinate nature can afford : even so many things there e are wherein the children of god may and ought to take pleasure and solace , even as many as we acknowledge from god for blessing ; but there is nothing in the world which is the object and principle of our life , but only christ : no quality in man , which is the instrument and organ of our life , but onely a lively and operative faith , by which only we taste f how gracious the lord is . the just g shall live by faith ; and i live h by the faith of the son of god : and where i the body is , thither do the eagles flye , that they may eat and live . thirdly , the sacrament is eaten and drunken to shew unto us the greedy desire which is and ought to be in the hearts of beleevers towards christ crucified . there is no one faculty in man will so much put to its utmost for procuring satisfaction , as this of tasting if once brought into anguish or straits . because as death k in the generall is most terrible , so much more that lingring l death which consumes with famine ; and therefore no power of nature more importunate and clamorous for satisfaction ; no motive stronger to worke a love , and attempt a conquest on any nation , than an experience of such excellent commodities as may from thence be obtained for the releeving of this one faculty . and therefore almighty god when he would provoke the people to forsake egypt , and comfort them with the newes of a better countrey , describes it by the plenty that it brought forth ; i m will bring you to a land which floweth with milke and honey . and when the people murmured against god in the wildernesse , all that hatred of egypt which the tyranny of the land had wrought in them , all the toyle and servitude that was redoubled on them , was wholly swallowed up by the one consideration of flesh-pots b and onions which they there enjoyed . and c when by gods appointment spies were sent into canaan , to enquire of the goodnesse of the land , their commission was to bring of the fruit of the land unto the people , that thereby they might be encouraged unto a desire of it . and we finde how the roman emperours did strictly prohibit the transportation of wine , or oile , or other pleasant commodities unto barbarous nations , left they might prove rather temptations to some mischievous designe , than matters of mutuall intercourse and trafique . no marvell then if the sacrament of christ crucified , who was to be the desire e of all nations , the desire of whom was not only to transcend and surpasse , but even ( after a sort ) to nullifie f all other desires , be received with that faculty which is the seat of the most eager and importunate desire . fourthly , we eat and drink the sacrament , to intimate unto us the conformity of the faithfull unto christ. as in all the appeties and propensions of naturall things we finde an innate amity , betwixt the natures that doe so incline towards , or imbrace one another , so principally in this maine appetite unto food , is there ever found a proportion betweene nature and its nourishment : insomuch , that young a infants are nourished with that very matter of which their substance consisteth . whatsoever hath repugnant qualities unto nature , she is altogether impatient of it , and is never quieted till one way or other she disburthen her selfe . and thus is it , and ought to be betwixt christ and the faithfull ; there is a conspiracy b of affections , motions , passions , desires , a conformity of being in holinesse , as well as in nature , a similitude , participation , and communion with christ in his death , sufferings , glory . all other things in the world are very unsuitable to the desires of faith , nor are able to satiate a soule which hath tasted christ , because we finde something in them of a different , yea , repugnant nature , unto that pretious faith by him infus'd : no man having tasted old wine desireth new , for he saith the old is better : and therefore howsoever the wicked may drinke iniquity like water , and role c it under their tongue as a sweet thing ; yet the children of god , who have beene sensible of that venimous quality which lurketh in it , and have tasted of that bread which came downe from heaven , never d thirst any more after the deceitfull pleasures , the stolne e waters of sinne ; but no sooner have they unadvisedly tasted of it , but presently they feele a warre in their bowels , a strugling and rebellion betweene that faith by which they live , and that poyson which would smother and extinguish it , which by the efficacy of faith , whereby we a overcome the world , is cast out and vomited up in an humble confession , and so the faithfull do re-gaine their fellowship with christ , who as he was by his m●rits our saviour unto remission of sins , b so is he by his holinesse our example , and by his spirit our head , unto newnesse of life . chap. xi . of other reasons why the sacrament is eaten and drunken , and of the manner of our union and incorporation into christ. fifthly , wee eat and drinke the sacrament of christ crucified , to signifie that reall and neere incorporation of the faithfull into christ their head ; for the end of eating is the assimulation of our nourishment and the turning of it into our owne nature and substance , whatsoever cannot bee assimulated is ejected : and thus is it between us and christ ; whence it commeth that wee so often read of the c inhabitation of christ in his church , of his more peculiar presence d with and in his people , of our spirituall c ingrasture into him by faith , of those more neere and approaching relations of brotherhood d , and coinheritance e between christ and us , that mutuall interest , fellowship , and society which wee have each to other , with infinite other expressions of that divine and expresselesse mixture whereby the faithfull are not only by a consociation of affections f and confederacy of wills , but by a reall though mysticall union ingrafted , knit , and as it were joynted unto christ by the sinew of faith , and so made heires of all that glory and good which in his person was purchased for his members , and is from him diffus'd on them as on the parts and portions of himselfe . so that it pleaseth gods spirit ( as some g do observe ) so farre sometimes to expresse this union betwixt christ and his church , as to call the church it selfe by the name of christ , and every where almost to interest h himselfe in the injuries and suffrings of his church , yea i to esteeme him self incompleat and maimed without it . and here this mysticall unity between christ & his church being by eating and drinking so expressely signified , and in the sacrament so gratiously obsignated unto us , it will not be impertinent to enlarge somewhat on so divine a point : whersoever any thing hath so inward a relation and dependancy on something else , as that it subsisteth not , nor can retaine that integrity of being which is due unto it , without that whereon it dependeth , there is necessarily requir'd some manner of union between those two things by meanes whereof the one may derive unto the other , that influence and vertue whereby it is preserved : for broken , discontinued and ununited parts receive no succour from those from which they are divided . ( all manner of activity requiring a contract , and immediatnesse between the agent and the subject ) and this one proofe of that omnipresence and immensity which we attribute unto god , whereby he filleth b all creatures , bestowing on them all that generall influence and assistance of his providence whereby they live c and move and have their being . but besides this universall presence of god wherwith he doth equally fill all things by his essence , which were from eternity wrapped up in his power and wisedome ; there is a more speciall presence and union of his unto the creature ; according as he doth in any of them exhibit more expresse characters of his glorious attributes : in which sense he is said to be in d heaven , because hee doth there more especially manifest his power , wisedome , and majesty ; in e the soft and still voice because there his lenity was more conspicuous , in the burning bush f and in the light cloud , because in them his mercy was more express'd , in the mount sinah , because there his h ●errour was especially declared . according unto which different diffusions of himselfe on the creature and dispensation of his attributes , god ( without any impeachment of his immensity ) may be said to be absent , to depart , and to turne away from his creature , as the words are every where in the scriptures used . thus is god united to the creature in generall , by the right of a creator , upholding i all things by his mighty word , without the participation whereof they could not but be annihilated and resolved into their first nothing : but besides , there is a more distinct and nobler kind of union unto his more excellent creature , man ? for as there are some things which partake only of the vertue and efficacy , others which partake of the image and nature of the sunne ; as the bowels of the earth recceive only the vertue , heat and influence , but the beame receives the very image and forme of it , light : so in the creatures , some partake of god only as an agent , as depending on his eternall power from whence they did originally issue , and by which they doe now still subsist , and so receive only some common impressions and foot prints of divine vertue , whereby they declare k his glory , others partake of the image l of god , of the divine m nature as saint peter speaks , and receive from him those two speciall properties wherein principally consists the image of god , holinesse and happinesse , that giving perfection to our working , and this to our being , ( which two satisfie the whole compasse of a created desire ) and so declare his love ; some acknowledge god as their maker , others as their father , in them is dependance and gubernation only , in these is cognition and inheritance . the bond of this more speciall union of the reasonable creature unto god , was originally the law of mans creation , which did prescribe unto him the forme , and limits of his working , and subordination unto god , which knot he by his voluntary aversation violating and untying , there did immediately ensue a dis-union between god and man , so saies the prophet , your sinnes u have separated between you and your god. now as the parts of a body so long as they are by the naturall bonds of joynts and sinewes united to the whole , doe receive from the fountaines of life , the heart and the braine , all comfortable supplies for life and motion , which are due unto them ; but being once dissolved and broken off , there then ceaseth all the interest which they had in the principall parts : so as long as man by obedience to the law , did preserve the union between god and him intire , so long had he an evident participation of all those graces spirituall , which were requisite to the holinesse and happinesse of so noble a creature : but having once transgress'd the law , and by that meanes broken the knot , he is no more posses'd of that sweet illapse and influence of the spirit , which quickneth the church unto eternall life ; but haveing united himselfe unto another head , and subjected his parts unto another prince , even the prince x that ruleth in the children of disobedience , hee is utterly destitute of all divine communion an alien y from the common-wealth , and by consequence from all the priviledges of israel , a stranger from the covenant of promise , unacquainted with , yee unable to conceive aright of spirituall things , quite shut z out from the kingdome , yea without god in the world . and thus farre wee have considered the severall unions , which are between the creatures either in generall as creatures , or in particular as reasonable , and god consider'd in the relation of a creator , which will give great light to understand both the manner and dignity of this mysticall and evangelicall union betwixt the church and christ consider'd under the relation of a redeemer , by whom we have re-union a and accesse to the father ; in whom only he hath accepted b us againe , and given unto us the adoption of children . now as in the union of god to the creatures , we have before observed the differences of it , that it was either generall unto all , or speciall unto some , in which he did either more expressely manifest his glory , or more gratiously imprint his image : so also in the union of christ unto us , we may observe something generall whereby he is united to the whole mankind , and something speciall whereby he is united unto his church , and that after a double manner ; either common unto the whole visible assemblie of the christians , or peculiar and proper unto that invisible company who are the immediate members of his misticall body . first , then c all man kind may be said to be in christ , in as much as in the mistery of his incarnation hee tooke on him the selfe same nature , which maketh us to be men , and wherby hee is as properly man as any of us , d subject to the same infermities , liable and naked to the same dangers & temptations , moved by the same passion , obedient to the same lawes with us , with this only difference , that all this was in him sinlesse and voluntary , in us sinfull and necessary . secondly , besides this , there is a farther union of christ unto all the professors of his truth in knowledge and explicite faith , which is by a farther operation infusing into them the light of truth , and some generall graces that which make them serviceable for his church ; even as the root of a tree , will sometimes so farre enliven the branches as shall suffice unto the bringing forth of leaves , though it supply not juyce enough for solid fruit : for whatsoever graces the outwad professors of christianity do receive , they have it all derived on them from christ ; who is the dispencer of his fathers bounty , and who inlightneth every man that commeth into the world. thirdly , there is a more speciall and neere union of christ to the faithfull , set forth by the resemblances of building c , ingrasture d , members e , marriage f , and other the like similitudes g in the scriptures , whereby christ is made unto us the originall , and well-spring of all spirituall h life and motion , of all fulnesse i and fructification k . even as in naturall generation , the soule is no sooner infus'd and united but presently there is sense and vegetation derived on the body : so in spirituall new birth , as soone as christ is formed l in us as the apostle speakes , then presently are we quickned m by him , and all the operations of a spirituall life , sense of sin , vegetation , and growth in faith , understanding and knowledge of the mysterie of godlinesse , taste and relish of eternall life , begin to shew themselves in us . we n are in christ by grace , even as by nature we were in adam . now o as from adam there is a perpetuall transfusion of originall sin on all his posterity , because we were all then not only represented by his person , but contained in his loynes ; so from christ , who on the crosse did represent the church of god , and e in whom we are , is there by a most speciall influence transfus'd on the church , some measure f of those graces , those vitall motions , that incorruption , purity , and holinesse , which was given to him without measure ; that he alone might be the author g and originall of eternall salvation , the consecrated prince h of glory to the church : from which consecration of christ , and sanctification of the church , the apostle inferres a union betweene christ and the church ; for he that sanctifieth and they that are sanctified are of one . and all this , both union or association with christ , and communion in those heavenly graces which by spirituall influence from him are shed forth upon all his members , is brought to passe by this meanes originally , because i christ and we do both partake of one and the selfe-same spirit , which spirit conveighs to the faithfull , whatsoever in christ is communicable unto them . for as the members naturall of man are all conserv'd in the integrity and unity of one body , by that reasonable soule which animates , enlivens , and actuates them , by one simple and undivided information , without which they would presently fall asunder and moulder into dust : even so the members of christ are all firmely united unto him , and from him receive all vitall motions , by meanes of that common spirit , which in christ above measure , in us according unto the dispensation of gods good will , worketh one and the selfe-same life and grace ; so that by it , we are all as really compacted into one mysticall body , as if we had all but one common soule . and this is that which we beleeve touching our a fellowship with the sonne , as s. iohn cals it ; the cleere and ample b apprehension whereof is left unto that place where both our union and likenesse to him , and our knowledge of him shall be made perfect . sixtly , we eat and drink the sacrament of christs passion , that thereby we may expresse that more closse and sensible pleasure which the faithfull enjoy in receiving of him . for there is not any one sense whose pleasure is more constant and expresse , than this of tasting : the reasons whereof are manifest . for first it followes by the consequence of opposites , that that faculty when fully satisfied , must needs be sensible of the greatest pleasure whose penury & defect brings the extreamest anguish on nature . for the evill of any thing being nothing else but an obliquity and aberration from that proper good to which it is oppos'd . it must needs follow , that the greater the extent and degrees of an evill are , the more large must the measure of that good be in the distance from which that evill consisteth . now it is manifest that the evill of no senses is so oppressive and terrible unto nature , as are those which violate the taste and touch ( which later is ever annexed to the former ; ) no ugly spectacles for the eyes , no howles or shrikings for the eare , no stench or infection of aire for the smell , so distastefull , through all which the anguish of a famine would not make a man adventure to purchase any food , though affected even with a noisome qualities . secondly , the pleasure which nature takes in any good thing , is caused by the union thereof to the faculty , by meanes whereof it is enjoyed ; so that the greater the union is , the more necessarily is the pleasure of the thing united . now there is not any faculty whose object is more closely united unto it than this of tasting : in seeing , or hearing , or smelling , there may be a farre distance betweene us and the things that do so affect us , but no tasting without an immediate application of the object to the faculty . other objects satisfie though without me , but meats never content nor benefit till they be taken in . even so is it with christ and the faithfull : many things there are which affect them with pleasure , but they are without , and at a distance ; onely christ it is , who by being and dwelling b in them , deligheth them . lastly , we eat and drink the sacrament of christ crucified , that therein we may learne to admire the wisdome of gods mercy , who by the same manner of actions doth restore us to life , by which we fell from it . satan and death did first assault our eare , and then tooke possession of us by the mouth ; christ and faith chose no other gates to make a re-entry and dispossesse them . thus as skilfull physitians doe often cure a body by the same meanes which did first distemper it , quench heats with heat , and stop one flux of blood by opening another : so christ that he may quell satan at his owne weapons , doth by the same instruments and actions , restore us unto our primitive estate by which he had hurried us downe from it . that those mouthes which were at first open to let in death , may now much more be open , not only to receive , but to praise him , who is made unto us the author and prince of life . chap. xii . inferences of practice from the consideration of the former actions . these are all the holy actions we finde to have been by christ and his apostles , celebrated in the great mystery of this supper : all other humane accessions and superstructions , that are by the policy of satan and that carnall affection , which ever laboureth to reduce gods service unto an outward and pompous gaudinesse , foisted into the substance of so divine a work , are all of them that straw a and stubble , which hee who is a consuming b fire , will at last purge away . impotent christ was not that he could not , nor malignant that hee would not appoint , nor improvident that he could not foresee , the needfulnesse of such actions , which are by some proposed , not as matter of ornament , comelinesse and ceremony , ( a thing left ever arbitrary to the church ) but are obtruded on consciences ( swayed with superstitious pompousnesse ) for matters substantiall and necessary to be observed . as if god , who in the first creation of the world from nothing , did immediately after the work produc'd cease from all manner of further creations , did in the second creation of the world from sinne , not finish the work himselfe , but leave it imperfect , to be by another consummated and finished . certainly whatsoever humane inventions doe claime , direct , proper , and immediate subscription of conscience , and doe propose themselves as essentiall , or integrall , or any way necessary parts of divine mysteries ; they doe not onely rob god of his honour , and intrude on his soveraignty , but they doe farther lay on him the aspersion of an imperfect saviour , who standeth in need of the churches concurrence , to consummate the work which he had begunne . away then with those actions of elevation , adoration , oblation , circumgestation , mim●call gestures , silent whisperings , and other the like incroachments , in the supposed proper and reall sacrifice of christ in the masse , ( wherein i see not how they avoyd the guilt of saint pauls fearfull observation . to crucifie againe the lord of glory , and put him unto an open shame : ) in which things g as in sundry others they do nothing else , but imitate the carnall ordinances of the jewes and the heathenish will-worship of the ethnicks , who thought rather by the motions of their bodies , than by the affections of their hearts , to wind into the opinion and good liking of their gods. certainly h affectation of pomp , ceremony , and such other humane superstructions on the divine institution ( i alwaies except ecclesiasticall observances which being imposed for order , and used with decencie , paucity , and indifferencie , are not lawfull only , but with respect to the authority which requires them , obligatory also ) i say all other pompous accumulations , unto the substance of christs sacramentr , are by tertullian made the characters and presumptions of an idolatrous service . true it is indeed that the ancients make mention , out of that fervour of love and piety towards so sacred mysteries of adoration i at them , and of carrying k the remainders of them unto the absent christians ; but as in other things , so here likewise wee finde it most true , that things by devout men begunne piously and continued with zeale , doe after , when they light in the handling of men otherwise qualified , degenerate into superstition , the forme purpose , end and reason of their observation being utterly neglected ; it being the contrivance of satan to raise his temple after the same forme , and with the same materialls whereof ●ods consisteth , to pretend the practice of the saints for the enforcement of his owne projects , to transforme himselfe into an angel l of light , that hee may the easier mislead unstable and wandring soules , and to retaine at least a forme m of godlinesse , that he may with lesse clamor and reluctancy with-draw the substance . and as in many other things , so hath hee herein likewise abus'd the piety of the best men , unto the furtherance of his owne ends . that adoration , which they in and at the mysteries did exhibit unto christ himselfe , ( as indeed they could not choose a better time to worship him in ) he impiously derives upon the creature , and makes it now to bee done not so much at , as unto the elements , making them as well the terme , and object , as occasion of that worship which is due only to the lord of the sacrament : that carrying about and reserving of the eucharist , which the primitive christians used for the benefit of those who either by sicknesse , or by persecutions , were with-held from the meetings of the christians ( as n in those dayes many were ) is by him now turned into an idolatrous circumgestation , that at the sight of the bread , the people might direct unto it that worship , which is due only to the person whose passion it representeth , but whose honour it neither challengeth nor knoweth ; and certainly if wee veiw the whole fabrick either of gentilisme or heresie , we shall observe the methods and contrivances of satan , most often to drive at this point , that either under pretence o of divine truth or under imitation p of divine institutions retaining the same materiall actions which god requires , or with the godly have piously , or upon temporary reasons observed , he may convay into the hearts of men his owne poyson , and imprint an opinion of holinesse towards his owne devices : for howsoever his power and tyranny have done much mischiefe to gods church , yet his master-peece is that cunning and deceit which the scriptures q so often takes notice of . secondly , we see here what maner of men wee ought to be in imitation of these blessed actions , that we may be conformable r unto the death of christ. first , as he when hee took these elements , did consecrate them unto a holy use , so we when we receive them , should first consecrate our selves with thanksgiving and prayer , unto a holy life . for if not only amongst christians s but even amongst heathens t themselves , it hath been by the law of nature receiv'd for a religious custome not to eat their ordinary food without blessing , and prayer , with how much more fervency of prayer should we call upon the name of the lord , when we take this cup of salvation , this bread of life , wherein we doe not only taste how gratious the lord is , but doe eat and drink the lord himselfe . and therefore u the church hath both at first and since most devoutly imitated our blessed saviour in consecrating both these mysteries , and their owne soules by thanksgiving and prayer , before ever they received the elements from the hands of the deacons , that so that same pure wine , that immaculate blood might be put into pure x and untainted vessels , even into sanctified and holy hearts , lest otherwise the wine should be spilt , and the vessells perish . and indeed the sacrament is ignorantly and fruitlessely received , if we doe not therin devote , consecrate , and set apart our selves unto gods service ; for what is a sacrament , but y a visible oath , wherin wee doe in consideration of christs mercies unto us vow eternall alleigeance and service unto him against all those powers , and lusts which warre against the soule , and to make our members weapons of righteousnesse unto him ? secondly , as christ brake the bread before he gave it , so must our hearts before they be offered up to god for a z reasonable sacrifice , be humbled and bruised with the apprehension of their owne demerits , for a broken a and contrite heart o lord thou wilt not despise : shall wee have adamantine and unbended soules , under the weight of those sins which brake the very rock b of our salvation , and made the dead c stones of the temple to rend in sunder ? was his body broken to let out his blood , and shall not our soules be broken to let it in ? was the head wounded , and shall the ulcers and impostumes remaine unlanced ? would not god in the law accept of any but pushed p , and dissected q , and burned sacrifices r ? was his temple s built of none but cut and hewed stones , and shall we think to have no sword t of the spirit divide us ; no hammer u of the word break us ; none of our drosse and stubble burned x up ; none of our flesh y beaten downe ; none of our old z man crucified and cut off from us , and yet be still living a sacrifices , and living b stones in his temple ? whence did david c call on god , but out of the pit and the deepe waters , when his bones d were broken & could not rejoyce ? certainly we come unto god , either as unto a physitian , or as to a judge : wee must needs bring soules either full of sores to be cured , or full of sins to be condemned . againe , in that this rock of ours was broken , we know whither to flie in case of tempest and oppression , even unto the holes e of the rock for succor . to disclaime our owne sufficiency , to disavow any confidence in our owne strength , to flie from church treasures and supererrogations and to lay hold on him in whom were the treasures f , the fulnes g of all grace h , of which fulnesse we all receive ; to forsake the private lampes of the wisest virgins , the saints and angels , which have not light enough to shine into anothers house ; and to have recourse only unto the sonne of righteousnesse , the light not of a house , but of the world , who inlightneth every man that commeth into it . think when thou seest these elements broken , that even then thou applyest thy lips unto his bleeding wounds , and doest from thence suck salvation . that even then with thomas thy hand is in his side , from whence thou mayest pluck out those words of life , my god , my god ; that even then thou seest in each wound a mouth open , and in that mouth the blood , as a visible i prayer to intercede with god the father for thee , and to solicite him with stronger cries for salvation , than did abels for revenge . let not any sins , though never so bloody , so numberlesse , deterre thee from this pretious fountaine . if it be the glory of christs blood to wash away sinne , then is it his greatest glory to wash away the greatest sins . thy sinne indeed is the object of gods hate , but the misery which sinne brings upon thee is the object of his pitty . o when a poore distressed soule , that for many yeares together hath securely weltered in a sinck of numberlesse and noisome lusts , and hath even beene environed with a hell of wickednesse , shall at last , having received a wound from the sword of gods spirit , an eye to see , and a heart to feele , and tremble at the terrors of ●ods judgements , shall then i say flie out of himselfe , smite upon his thig● , cast away his rags , crouch and crawle unto the throne of grace , solicite gods mercy with strong cries for one drop of that blood which is never cast away , when powred into sinfull and sorrowfull soules , how think we will the bowels of christ turne within him ? how will he hasten to meet such an humbled soule ? to embrace him in those armes which were stretched on the crosse for him , and to open unto him that inexhausted fountaine , which even delighteth to mix it ●elfe with the teares of sinners ? certainly , if it were possible for any one of christs wounds to be more pretious than the rest , even that should be opened wide , and powred out into the soule of such a penitent . yea , if it might possibly be , that the sins of all the world could be even throng'd into the conscience of one man , and the whole guilt of them made proper and personall unto him , yet if such a man could bee brought to sue for grace in the mediation of christs broken body , there would thence issue balme enough to cure , blood enough to wash and to drowne them all . only let not us sin , because grace abounds ; let not us make work for the blood of christ , and go about by crimson and presumptuous sins , as it were to pose gods mercy . the blood of christ , if spilt and trampled under foot , will certainly cry so much lowder than abels for vengeance , by how much it is the more pretious . it may be as well upon us , as in us . as the vertue and benefit of christs blood is in those that imbrace it unto life and happinesse , so is the guilt of it upon those that despise it unto wretchednesse and condemnation . thirdly , in that christ gave and delivered these mysteries unto the church ▪ we likewise must learne not to ingrosse our selves , or our owne gifts , but freely to dedicate them all unto the honour of that god and benefit of that church , unto which he gave both himselfe and them . even nature hath made men to stand in need of each other , and therefore hath imprinted in them a naturall a inclination unto fellowship , and society , in one common city : by christ we are all made of one city b , of one houshold , yea , of one church , of one temple c . he hath made us members d of one body , animated by one e and the same spirit ; stones f of one entire building , united on one and the same foundation g ; branches h of one undivided stock , quickned i by one and the same root , and therefore requires from us all a mutuall support , succour , sustentation , and nourishment , of each other a kind of trafique , and continuall intelligence from part to part ; a union of members by the supply of nerves k and joynts , that so each may be serviceable unto the whole . the eye seeth not for it self , but for the body ; and therefore if the eye l be simple , the whole body is full of light , for the light of the body is the eye . nay , god in each creature imprinteth a love of community ( which is that whereby one thing doth as it were bestow it selfe on another ) farre above the private and domestick love , whereby it labours the preservation and advancement of it selfe : from which generall charity and feeling of communion it comes to passe , that if by any casualty the whole body of the universe be like to suffer any rupture or deformity ( as in the danger of a vacuum , which is the cōtumely of nature ) each particular creature is taught to relinquish his owne naturall motion , and to prevent the publike reproach , even by forsaking and forgetting of themselves . agreeable unto which noble impresse of nature was that heroicall resolution of pompey , when the safety of his countrey depended on an expedition dangerous to his own particular : it n is not ( said he ) necessary for me to live , it is necessary that i goe . and more honourable that of ●odrus to dedicate his owne life as a sacrifice for his countries victory : but yet more honourable that of the blessed apostle o i count not my life deare unto my selfe , that i may finish the ministry which i have received of the lord : but lastly , most admirable was that of the same blessed paul p and moses q , whose feeling of community transported them not only beyond the feare , but even into a conditionall desire of their owne destruction . in mans first creation what was that great endowment of r originall righteousnesse , but such a harmony of all mans faculties , as that there was no schisme in the body , no part unsubordinated , or unjoynted from the rest , but did each conspire with other unto the service of the whole , and with the whole unto the service of god ? and what was the immediate effect of that great fall of man , but the breaking , and s unjoynting of his faculties , the rebellion of his members each towards other , whereby every faculty seeketh the satisfaction of it selfe , without any respect unto the common good ? and as it bred in man an enmity to himselfe , so to his neighbour likewise . so long as adam remained upright , his judgement of evah was a judgement of unity , u bone of bone , no sooner comes sinne but we heare him upbraid god with the x woman that thou gavest mee , termes of dislike and enmity . for the removall whereof wee must imitate this great example of christ our head , whose sufferings are not only our merit but our y example , who denying himselfe , his owne naturall z will , and life , bestowed himselfe on us , that we likewise might not a seek every man his owne , but every man the good of another , b bestowing our selves on the service and benefit of the church , and so c grow up and bee built up together in love which is the d concinnation , or perfecting of the saints . secondly , in that christ gave this sacrament , and did thereby testifie his most willing obedience unto a cursed death , we likewise should in all our respects back unto him , break through all obstacles of selfe-love , or any temptations of satan , and the world , and though contrary to the bent of our owne desires , to the propension of our owne corrupt hearts , most willingly render our obedience unto him , and make him the lord of all our thoughts . first for our understandings , we should offer them as free and voluntary sacrifices , ready not only to yeeld unto truth out of constraint , but out of willingnesse and love to embrace it , not only for the evidence , but for the author l , and goodnesse of it , and thus to resigne our judgements into gods hands to be ( though never so much against its owne naturall and carnall prejudices ) inform'd and captivated unto all kind of saving knowledge , even to the extirpating of all those presumptions , prepossessions , and principles of corruption which use to m smother and adulterate divine truth ; for there is naturally in the mindes of men , ( though otherwise eagerly pursuing knowledge ) a kind of dread and shrinking from the evidence of divine truthes , ( as each facultie avoydeth too excellent an object ) a voluntary and n affected ignorance , lest o knowing the truth they should cease to hate it ; a facultie of making doubts touching the meaning and extent of such truths , whose evidence would crosse the corruptions of our practice , and then a frameing of arguments and presumptions for that part which is most favourable and flattering unto nature , a certaine private c prejudice against the lustre of the most strict and practicall principles , a humour of cavilling and disputing d about those parts of gods will , which bring with thē a more strait obligation on the conscience , a withdrawing the thoughts from acquainting themselves with the more spirituall parts of divine truth under pretence of more important imployments , about scholasticall and sublime speculations . all which do evidently prove , that there is not in the understanding that willingnesse , to give up it selfe unto god , which there was in christ to bestow himselfe unto us . secondly for our wills and affections , wee should be ready to crosse & bend them against all the noyse of corrupt delights , to cut out our right eye , our right hand , to be crucified to the world , to be disposed of by gods providence cheerfully in any course whether of passive obedience to have a minde submiting e unto it , & rejoyceing f in it ; or of active obedience to obey him contrary to the streame , & current of our naturall desires , though it be to offer g unto him our isaack , our closest and choysest affection , though to shake of the child that hangeth h about our neck , to stop our eare to the voice of her that bare us , to throw the wife out of our bosome , when they shall tempt us to neglect god , to spit out the sweetest sinne that lies under our tongue , briefly to take under christs banners the roman g oath to goe and doe where and whatsoever our great captaine commanded , neither for feare of death or dread of enemy to forsake service , or resigne weapon till death shall extort it . lastly , in that christ gave his sacrament , and therin himselfe , the author h and finisher of our salvation , we learne how to esteeme of our salvation , namely as of a free and unmeritted gift i . christ was sold by iudas , but he was given by god , and that in the absolute nature of a gift , without so much as suit or request on our part for him . true it is that if man had persisted in the state of his created integrity , he might after an improper manner bee said to have meritted the glory which he was after to enjoy , in as much as he was to obtaine it in the vertue of those legall operations , unto which he was by the habilities of his owne nature , without the speciall influence of a supernaturall infused grace , fitted and dispos'd ; though even this was not from k the dignity and value of our work , but from the indulgence of almighty god , who would set no higher price on that glory which he propos'd unto man for the object of his desires , and reward of his works : for k if we go exactly unto the first rule of justice , unqualified with clemency and bounty , it could not possibly be that god should be bound to requite our labours with eternall blisse , there being so vast a disproportion l between the fruition of god an infinite good , and any the most excellent , yet still limited operation of the creature . for as water in its owne nature riseth no farther than the spring whence it first issueth : so the endeavours of nature , could never have raisd man ( without a mixture of gods mercy ) unto an higher degree of happinesse , than should have been proportionable to the quality of his work . but now having in adam utterly disabled our selves to pay that small price , at which god was pleased to rate our glory m , all those who are restored thereunto againe , must acknowledge both it , and christ the purchaser of it , as a free gift of almighty god , by them so farre undeserved , as hee was , before the promise unknowne and unexpected . if it bee here demanded how salvation can be said to be freely given us , when on our part there is a condition requir'd , for the work whereby we obtaine life , is not quite n taken away but onely alterd ; before it was a legall work , now an evangelicall ; before it was an obedience to the law , now a beleefe in the promise ; before c eat not lest you die , now d eat and you shalt live : we answer , that the hand of the beggar , without which the almes is no way received , doth not prejudice the free donation thereof , that being only the instrument whereby the gift is convayed . the labourer doth not deserve his wages because hee receives it , but hee receives it because hee hath before deserv'd it , receiving convayeth , it doth not merit it . neither is salvation given us for our faith in the vertue of a work , but onely because of that respect and relation which it hath unto him who trod the wine-presse alone , without any assisting or comeriting cause . even adam in innocenry could not be without an assent and firme beleefe that the faithfull god would performe the promise of life made and annexed unto the covenant of workes : but this faith could not be the merit of life , but the fruit and effect of merit anteceding ; for his performance of the law ( in the right whereof hee had interest unto glory ) preceding , there should immediatly from thence have issued , by faith , a prepossession ( as it were ) and pre-apprehension of that glory which by vertue of that legall obedience he should have had interest unto ; so that it is repugnant absolutely to the nature of faith to be any way the cause meritorious of salvation , it being nothing else but the application and apprehension of that salvation , which in vaine our faith layeth claime unto , unlesse in the right of some anteceding worke either our owne or some others in our behalfe it be first merited for us . hee which beleeves and so by consequence layes hold on life , without a ground preceding for his claime thereunto , is a robber rather than a beleever , and doth rather steale heaven than deserve it , though hee is not likely so to speed , a for in heaven theeves break not through nor steale . again , suppose faith , in the quality of the worke , should merit that , which untill merited can in truth be never by faith apprehended , yet in as much as nothing can merit for another any farther than as it is his owne proper worke , faith therefore being not within the compasse either of naturall or of acquir'd endowments , but proceeding from a supernaturall and infused grace , it is manifest that even so , it cannot possibly obtaine salvation by any vertue or efficacie of its owne . for as hee which bestowes money on his poore friend , and after , for that money sells him land farre beyond the value of the money which hee gave , may be thus farre said rather to multiply and change his gifts , than to receive a price for them : so god bestowing eternall life on man upon the condition of beleeving , b the ability whereunto hee himselfe hath first bestowed , and betweene which life and faith there is an infinite disproportion of worth , may be said rather to heap his gifts , than to bargaine and compact for them , rather to double his free bounty , than to reward mans impotent merit ; unlesse wee take it improperly for the performance of a voluntary debt , c wherein it hath pleased god in mercie , as it were , to oblige and ingage himselfe upon condition of our faith . neither doe wee herein at all make way for that cursed doctrine of socinianisme ( than which a more venemous was never suckt from so sweet and saving a truth ) that because salvation is a free gift , christ therefore did not suffer for the satisfaction of gods wrath , nor pay any legall price for the salvation of the world , nor lay downe himselfe in our roome , as the ransommer of us , and purchaser of life for us , but became incarnate in the flesh , made under the law obedient unto death , onely for an example of patience and humility unto us , not for a propitiation to his father , and reconcilement of the world unto god. d a price was paid , and that so pretious , as that the confluence of all created wealth into one summe , cannot carry the estimate of one farthing in comparison of it ; ( and indeed it ought to bee a price more valuable than the whole world , which was to ransome so many soules , the losse of the least whereof cannot by the c purchase of the whole world bee countervail'd . ) a price it was valuable onely by him that payd and received it , by us to be enjoy'd and ador'd , by god onely to be measured . neither could it stand with the truth and constancy of gods law , with the sacrednesse and majestie of his justice , to suffer violation and not revenge it , and when all his attributes are i● him one and the same thing , to magnifie his mercie not by the satisfaction , but the destruction of his justice , and so to set his owne unity at variance with it selfe , mercie and truth , righteousnesse and peace ▪ they were in mans redemption to kisse and not to quarell with each other , god di● not dis●unite his attributes , when hee did re-unite his church unto himselfe . a price then was paid unto gods justice , and eternall life is a f purchase by christ bought , but still unto us a gift , not by any paines or satisfaction of ours attain'd unto , but only by him who was g himselfe given unto us , that together with himselfe hee might give us all things . he unto whom i stand ingaged in a summe of mony , by me ever impossible to be rais'd , if it please him to perswade his owne heire ▪ to joyne in my obligation , and out of that great estate by himselfe conferred on him for that very purpose , to lay downe so much as shall cancell the bond and acquit mee , doth not only freely forgive my debt , but doth moreover commend the abundance of his favour by the manner and circumstances of the forgivenesse . man by nature is c a debtor unto god , there is a hand-writing d against him , which was so long to stand in vertue till he was able to offer something in value proportionable to that infinite justice , unto which he stood obliged ; which being by him without the sustaining of an infinite misery utterly unsatisfiable , it pleased god to appoint his own co-essentiall and co-eternall sonne to enter under the same bond e of law for us , on whom he bestowed such rich graces , as were requisite for the oeconomy of so great a work ; by the meanes of which humane and created graces , concurring with , and receiving value from the divine nature , meeting hypostatically in one infinite person , the debt of mankind was discharg'd , and the obligation cancel'd , and so as many as were ordained to life effectually deliver'd by this great ransome , vertually sufficient , and by gods power applicable unto all , but actually beneficiall and by his most wise and just will , conferd only upon those , who should by the grace of a lively faith apply unto themselves this common gift . so then all our salvation is a gift f , christ a gift , the knowledge g of christ a gift , the faith h in christ a gift , repentance i by christ a gift , the k suffring for christ a gift , the reward l of all a gift , whatsoever m wee have , whatsoever we are , it is all from god that sheweth mercy . lastly , in that christ gives his sacrament to be eaten , we learne first not only our benefit , but our duty ; the same christ it is who in eating , wee both enjoy and obey , hee being as well the institutor as the substance of the sacrament . if it were but his precept , wee owe him our observance , but besides it is his body , and even selfe-love might move us to obey his precept n : our mouths have been wide open unto poyson , let them not bee shut up against so soveraigne an antidote . secondly we see how we should use this pretious gift of christ crucified , not to look on , but to eat , not with a gazing , speculative knowledge of him , as it were at a distance , but with an experimentall and working knowledge , none truly knowes christ but he that feels him . come o taste and see saith the prophet , how gracious the lord is : in divine things , tasting goes before seeing , the union before the vision p christ must first dwell in us , before wee can know the love of god , that passeth knowledge . thirdly , we learne not to sinne against christ , because therein we doe sinne against our selves , by offring indignity to the body of christ , which should nourish us , and like swine q by trampling under foot that pretious food which preserveth unto life , those that with reverence eat it , but fatteth unto slaughter those who profanely devoure it . even as the same raine in different grounds serves sometimes to bring on the seed , other times to choak and stifle it , by the forwardnesse of weeds : for as it is the goodnesse of god to bring good out of the worst of things , even sinne ; so is it the malignity of sin and cunning of satan , to pervert the most holy things , the word r of god , yea the very blood s of christ unto evill . lastly , we learne how pure we ought to preserve those doores of the soule from filthinesse and intemperance ; at which so often the prince of glory himselfe will enter in . chap. xiii . of the two first ends or effects of the sacrament , namely the exhibition of christ to the church , and the union of the church to christ. of the reall presence . having thus farre spoken of the nature and quality of this holy sacrament , it followes in order to treate of the ends or effects thereof , on which depends its necessity , and our comfort : our sacraments are nothing else but euangelicall types or shadowes of some more perfect substance ; for as the legall sacrifices were the a shadowes of christ expected , and wrapped up in a cloude of predicting , and in the loines of his predecessors : so this new mysticall sacrifice of the gospell is a shadow of christ risen indeed , but yet hid from us under the cloud of those heavens which shall containe him untill the dissolution of all things ; for the whole heavens are but as one great cloud which intercept the lustre of that sunne of righteousnesse who enlighteneth every one that commeth into the world : now shadowes are for the refreshing of us against the lustre of any light unto which the weaknesse of the sense is yet disproportioned : as there are many things for their owne smalnesse imperceptible , so some for their magnitude doe exceed the power of sense , and have a transcendency in them which surpasseth the comprehension of that faculty unto which they properly belong . no man can in one simple view looke upon the whole vaste frame of heaven , because he cannot at the same moment receive the species of so spreading and diffused an object , so is it in things divine , some of them are so above the reach of our imperfect faculties , as that they swallow up the understanding , and make not any immediate impression on the soule , betweene which and their excellency there is no great disproportion . now a disproportion useth in all things to arise from a double cause ; the one naturall , being the limited constitution of the faculty whereby even in its best sufficiency , it is disabled for the perception of too excellent an object , as are the eyes of an owle in respect of the sunne . the other accidentall , namely by some violation and distemper of the faculty even within the compasse of its owne strength ; as in sorenesse of eyes in regard of light , or lamenesse in regard of motion . b great certainly was the mystery of mans redemption , which poted and dazled the eyes of the angels themselves : so that betweene christ and man there are both these former disproportions observable . for first of all , man while he is on the earth , a traveller towards that glory which yet he never saw , and which the tongue of c saint paul himselfe could not utter is altogether even in his highest pitch of perfection unqualified to comprehend the excellent mystery of christ either crucified , or much more , glorified : and therefore our manner of assenting in this life , though in regard of the authority on which it is grounded ( which is gods owne word ) it be most evident and infallible , yet in its owne quality it is not so immediate , and expresse as is that which is elsewhere reserved for us ; d for hereafter we shall know even as we are knowne , by a knowledge of vision , fruition and possession , heere darkly , by stooping and captivating our understandings unto those divine reports which are made in scripture , which is a knowledge of faith , distance and expectation ; wee doe i say , heere bend our understandings to assent unto such truths as doe not transmit any immediate species or irradiation of their owne upon them , but there our understandings shall be raised unto a greater capacity , and bee made able without a secondary report and conveyance to apprehend clearely those glorious truths , the evidence whereof it did heere submit unto , for the infallible credit of god , who in his word had revealed , and by his spirit obsignated the same unto them ; as the a samaritans knew christ at first , onely by the report of the woman , which was an assent of faith , but after when they saw his wonders , and heard his words , they knew him by himselfe , which was an assent of vision . secondly , as the church is heere but a travelling church , therfore cannot possibly have any farther knowledge of that countrey whither it goes but onely by the mappes which describe it , the word of god , and these b few fruites which are sent unto them from it , the c fruits of the spirit , whereby they have some taste and relish of the world to come : so moreover is it even in this estate , by being enclosed in a body of sinne , ( which hath a darkning property in it , and addes unto the naturall limitednesse of the understanding , an accidentall defect and sorenesse ) much disabled from this very imperfect assent unto christ the object of its faith : for as sinne when it wastes the conscience and beares rule in the soule , hath a power like dalila and the philistines , to put out our eyes , ( as d vlysses the eye of his cyclops with his sweet wine ) a power to e corrupt principles , to f pervert and make crooked the very rule by which we worke ; conveying all morall truths to the soule , as some concave glasses use to represent the species of things to the eye , not according to their naturall rectitude or beauty , but with those wrestings , inversions , and deformities which by the indisposition thereof they are framed unto ; so even the least corruptions unto which the best are subject , ( having a naturall antipathy to the evidence and power of divine truth ) doe necessarily in some manner distemper our understandings , and make such a degree of sorenesse in the faculty as that it cannot but so farre forth bee impatient and unable to beare that glorious lustre which shines immediately in the lord christ. so then we see what a great disproportion there is betweene us and christ immediately presented ; and from thence wee may observe our necessity , and gods mercy in affoording us the refreshment of a type and shadow . these shadowes were to the church of the iewes many , because their weaknesse in the knowledge of christ was of necessity more than ours , in as much as they were but an a infant , wee an adult and growne church , and they looked on christ at a distance , wee neare at hand , hee being already incarnate ; unto us they are the sacraments of his body and bloud in the which wee see and receive christ as weake eies doe the light of the sunne , through some darke cloud , or thicke grove : so then one maine and principall end of this sacrament is to bee an instrument fitted unto the measure of our present estate for the exhibition or conveyance of christ with the benefits of his passion unto the faithfull soule , an end not proper to this mystery alone , but common to it with all those legall sacraments which were the more thicke shadowes of the jewish church : for b even they in the red sea did passe through christ who was their way , in the c manna and rocke did eate and drinke christ who was their life , in the brasen serpent did behold christ who was their saviour , in their daily sacrifices did prefigure christ who was their truth , in their passeover did eate christ by whose bloud they were sprinkled ; for howsoever betweene the legall and euangelicall covenant there may be sundry d circumstantiall differences : as first in the manner of their evidence , that being obscure , this perspicuous , to them a e promise onely , to us a f gospell . secondly , in their extent and compasse , that being confined to g iudea this universall to all h creatures . thirdly , in the meanes of ministration , that by priests and prophets , this by the i sonne himselfe , and those delegates who were by him enabled and authorised by a solemne commission and by many excellent endowments for the same service . lastly , in the quality of its durance , that being mutable and b abrogated , this to c continue untill the consummation of all things ; yet notwithstanding in substance they agree , and though by sundry wayes doe all at last meet in one and the same christ , who like the heart in the middest of the body , comming himselfe in person betweene the legall and evangelicall church doth equally convey life and motion to them both ; even as that light which i see in a starre , and that which i receive by the immediate beame of the sunne , doth originally issue from the same fountaine , though conveyed with a different lustre , and by a severall meanes . so then wee see the end of all sacraments made after the second covenant ( for sacraments there were even in paradise before the fall ) namely to exhibite christ with those benefits which hee bestoweth on his church unto each beleeving soule ; but after a more especiall manner is christ exhibited in the lords supper , because his pretence is there more notable ; for as by faith wee have the evidence , so by the sacrament wee have the presence of things farthest distant and absent from us . a man that looketh on the light through a shadow doth truely and really receive the selfe same light which would in the openest and clearest sun-shine appeare unto him , though after a different d manner ; there shall wee see him , as iob speakes , with these selfe same eyes , here with a spirituall eye after a mysticall manner : so then in this sacrament wee doe most willingly acknowledge a reall , true , and perfect presence of christ , not in , with , or under the elements considered absolutely in themselves , but with that relative habitude and respect which they have unto the immediate use whereunto they are consecrated ; nor yet so doe wee acknowledge any such carnall transelementation of the materials in this sacrament ; as if the body or bloud of christ were by the vertue of consecration , and by way of a locall substitution in the place of the bread and wine in , but are truly and really by them , though in nature different , conveyed into the soules of those who by faith receive him. and therefore christ first said , take , eate , and then , this is my body ; to intimate unto us ( as a learned hooker observeth ) that the sacrament , however by consecration it be changed from b common unto holy bread , and separated from common unto a divine use , is yet never properly to bee called the body of christ till taken and eaten , by meanes of which actions ( if they bee actions of faith ) that holy bread and wine doe as really convey whole christ , with the vitall influences that proceed from him unto the soule , as the hand doth them unto the mouth , or the mouth unto the stomacke . otherwise if christ were really and corporally present with the consecrated elements severed from the act of faithfull receiving , the wicked should as easily receive him with their c teeth , as the faithfull in their soule , which to affirme is both absurd and impious . now christs presence in this holy sacrament being a thing of so important consequence and the consideration thereof being very proper to this first end of the sacrament , the exhibiting of christ ( for to exhibite a thing is nothing else but to present it , or to make it present unto the party to whom it is exhibited ) it will not be impertinent to make some short digression for setting downe the manner , and clearing the trueth of christs reall presence , the understanding whereof will depend upon the distinguishing of the severall manners in which christ may bee said to bee present . first then , christ being an infinite person hath in the vertue of his godhead an infinite and unlimited presence , whereby hee so filleth all places as that hee is not contained or circumscribed in them , which immensity of his making him intimately present with all the creatures is that whereby they are quickened , supported and conserved by him ; for by him all things consist , and hee upholdeth them all by the word of his power , and in him they live and move and have their being . but this is not that presence which in the sacrament wee affirme , because that presupposeth a presence of christ in and according to that nature wherein he was the redeemer of the world , which was his humane nature . yet in as much as this his humane nature subsisteth not but in and with the infinitenesse of the second person ; there is therefore ( in the second place ) by the lutherans framed another imaginary presence of christs humane body , ( after once the divinity was pleased to derive glory in fulnesse on it ) which giveth it a participated ubiquity unto it too , by meanes whereof christ is corporally in or under the sacrament all elements . but this opinion as it is no way agreeable with the truth of the humane nature of christ , so is it greatly injurious to his divinity : for first , though christs humane nature was in regard of its production extraordinary , and in regard of the sacred union which it had with the divinity admirable , and in regard of communication of glory from the godhead , and of the unction of the holy ghost farre above all other names that are named in heaven or earth , yet in its nature did it ever retaine the essentiall and primi●ive properties of a created substance , which is to bee in all manner of perfections finite , and so by consequence in place too , for glory destroies not nature , but exalts it , nor exalts it to any farther degrees of perfection than are compatible to the finitenesse of a creature , who is like unto us in regard of all naturall and essentiall properties ▪ but these men give unto christs body farre more than his owne divine nature doth , for hee glorifies it onely to bee the head , that is , the most excellent and first-borne of every creature , but they glorifie it so farre as to make it share in the essentiall properties of the divine nature ; for as that substance unto whom the intrinsecall , unseparated , and essentiall properties of a man belong , is a man necessarily ( man being nothing else but a substance so qualified ) so that being unto which the divine attributes doe belong in that degree of infinitenesse as they doe to the divine person it selfe must needs bee god ; and immensity wee know is a proper attribute of the divinity , implying infinitenesse , which is gods owne prerogative ; neither can the distinction of ubiquity communicated , and originall or essentiall salve the consequence : for god is by himselfe so differenced from all the creatures , as that it is not possible any attribute of his should bee participated by any creature in that manner of infinitenesse as it is in him ; nay it implies an inevitable contradiction that in a finite nature there should bee roome enough for an infinite attribute . we confesse that in as much as the humane nature in christ is inseparably taken into the subsistence of the omnipresent sonne of god ; it is therefore a truth to say , that the sonne of god , though filling all places , is not yet in any of them separated or asunder from the humane nature , may by the vertue of the communication of the properties ; it is true likewise to say that the man christ is in all places , though not in or according to his humane nature . but now from the union of the manhood to the godhead to argue a coextention or joynt-presence therewith is an inconsequent argument , as may appeare in other things . the soule hath a kinde of immensity in her little world , being in each part thereof whole and entire , and yet it followes not because the soule is united to the body , that therefore the body must needs partake of this omnipresence of the soule , else should the whole body be in the little finger , because the soule unto which it is united is wholly there . againe , there is an unseparable union betweene the sunne and the beame , so that it is infallibly true to say , the sunne is no where severed from the beame , yet wee know they both occupy a distinct place : againe , misle●oe is so united to the substance of the tree out of which it groweth , that ( though of a different nature ) it subsisteth not but in and by the subsistence of the tree , and yet it hath not that amplitude of place which the tree hath . letting goe then this opinion , there is a third presence of christ , which is a carnall physicall , locall presence , which wee affirme his humane nature to have onely in heaven : the papists attribute it to the sacrament , because christ hath said , this is my body : and in matters of fundamentall consequence , hee useth no figurative or darke speeches ; to this wee say , that it is a carnall doctrine , and a mistake like that of nicodemus , and of origen , from the spirit to the letter . and for the difficulty , it is none to men that have more than onely a carnall eare to heare it : for what difficulty is it to say that then the king gives a man an office when hee hath sealed him such a pa●ent in the right whereof that office belongeth , and is conveyed unto him ? and if christ bee thus locally in the sacrament , and eaten with the mouth , and so conveyed into the stomacke : i then demand what becomes of him when and after hee is thus received into the stomacke ? if hee retire from the accidents out of a man , then first accidents shall be left without any substance at all under them to sustaine them , and which is ( if any thing can bee ) yet more absurd , bare accidents should nourish , bee assimulated and augment a substance ; for it is plaine , that a man might bee nourished by the bread ; yea , the priest by intemperate excesse made drunke with the consecrated wine ; unto which detestable effects wee cannot imagine that god by a more especiall concurrence and miracle would enable the bare accidents of bread and wine . but if christ stay , and doe corporally unite himselfe to the receiver ; then i see not how all they that receive the sacrament , being physically and substantially united to christs body have not likewise a naturall union to his person too , that being no where separated from this , which is blasphemous to affirme . secondly , how christs body may not bee said to have a double subsistence , infinite in the second person , and finite in all those with whom he is incorporated . leaving then this as a fleshly conceit , wee come to a fourth presence of christ which is by energy and power ; thus where two or three bee gathered together in his name , christ is in the middest of them by the powerfull working of his holy spirit ; even as the sunne is present to the earth , in as much as by its influence and benignity it heateth and quickeneth it . for all manner of operation is by some manner of contact betweene the agent and the patient , which cannot bee without some manner of presence too ; but the last manner of presence is a sacramentall relative , mysticall presence . understand it thus , the king is in his court or presence-chamber onely locally , and physically ; but representatively he is wheresoever his chancellour or subordinate judges are , in as much as whatsoever they in a legall and judiciall course doe determine , is accompted by him as his owne personall act , as being an effect of that power , which though in them as the instruments , doth yet originally reside no where but in his owne person ; just so christ is locally in heaven , which must containe him till the restitution of all things , yet having instituted these elements for the supply as it were of his absence , hee is accompted present with them , in as much as they which receive them with that reverend and faithfull affection as they would christ himselfe doe together with them , receive him too , really and truly , though not carnally or physically , but after a mysticall and spirituall manner . a reall presence of christ wee acknowledge , but not a locall or physicall ; for presence reall ( that being a metaphysicall terme ) is not opposed unto a meere physicall or locall absence , or distance , but is opposed to a false imaginary , phantasticke presence ; for if reall presence may bee understood of nothing but a carnall and locall presence , then that speech of christ , where two or three bee gathered together in my name , there am i in the middest of them ; cannot have any reall trueth in it , because christ is not locally in the middest of them . this reall presence being thus explained may bee thus proved , the maine end of the sacrament ( as shall be shewed ) is to unite the faithfull unto christ , to which union there must of necessity be a presence of christ by meanes of the sacrament , which is the instrument of that union . such then as the union is , such must needs bee the presence too : since presence is therefore only necessary that by meanes thereof that union may be effected . now united unto christ we are not carnally , or physically , as the meat is to the body , but after a mysticall manner , by joynts and sinewes , not fleshly but spirituall : even as the faithfull are united to each other in one mysticall body of christ , into one holy a spirituall building , into one fruitfull olive , into a holy , but mysticall marriage with christ. now what presence fitter for a spirituall union than a spirituall presence . certainly , to confine christ unto the narrow compasse of a piece of bread , to squeeze and contract his body into so strait a roome , and to grinde him betweene our teeth is to humble him ( though now glorified ) lower than hee humbled himselfe , hee himselfe to the forme of a servant , but this to the condition of a monster . that presence then of christ which in the sacrament wee acknowledge is not any grosse presence of circumscription , as if christ jesus in body lay hid under the accidents of bread and wine ; as if hee who was a wont to use the senses for witnesse and proofe of his presence , did now hide from them , yea deceive them under the appearances of that which hee is not ; but it is a spirituall presence , of energie , power , and concomitancy with the element , by which christ doth appoint that by and with these mysteries , though not in or from them , his sacred body should bee conveyed into the faithfull soule : and such a presence of christ in power , though absence in flesh as it is most compatible with the properties of a humane body , so doth it most make for the demonstration of his power , who b can ( without any necessity of a fleshly presence ) send as great influence from his sacred body on the church , as if hee should descend visibly amongst us . neither can any man shew any enforcing reason why unto the reall exhibition and reception of christ crucified there should any more physicall presence of his bee required , than there is of the sunne unto the eye for receiving his light , or of the d roote unto the utmost branches for receiving of vitall sappe , or of the e head unto the feete for the receiving of sense , or of the land and f purchase made over by a g sealed deed for receiving the lordship ; or lastly , ( to use an instance from the jesuites owne doctrine out of aristotle ) of a finall cause in an actuall existence to effect its power and causality on the the will : for if the h finall cause doe truely and really produce its effect , though it have not any materiall , grosse presence , but onely an intellectuall presence to the apprehension : why may not christ ( whose i sacred body , however it bee not substantially coextended ( as i may so speake ) in regard of ubiquity with the godhead , yet is in regard of its cooperation , force , efficacy unlimited by any place or subject , it having neither spheare of activity , nor stint of merit , nor bounds of efficacy , nor necessary subject of application , beyond which the vertue of it growes faint and uneffectuall ) why may not hee , i say , really unite himselfe unto his church by a spirituall presence to the faithfull soule , without any such grosse and carnall descent , or rehumiliation of his glorified body unto an ignoble and prodigious forme ? so then to conclude this digression , and the first end of this sacrament together ; when christ saith , this is my body , wee are not otherwise to understand it than those other sacramentall speeches of the same nature , a i am the bread of life , christ was that rocke , and the like , it being a common thing not onely in b holy scriptures , but even in c prophane writers also to call the instrumentall elements by the name of that covenant of which they are onely the sacrifices , seales , and visible confirmations , because of that relation and neere resemblance that is betweene them . the second end or effect of this sacrament which in order of nature immediately followeth the former is to obsignate , and to encrease the mysticall union of the church unto christ their head ; for as the same operation which infuseth the reasonable soule ( which is the first act or principle of life naturall ) doth also unite it unto the body , to the making up of one man ; so the same sacrament which doth exhibite christ unto us ( who is the first act and originall of life divine ) doth also unite us together unto the making up of one church . in naturall nourishment the vitall heate being stronger than the resistance of the meat , doth macerate , concoct , and convert that into the substance of the body ; but in this spirituall nourishment , the c vitall spirit of christ having a heate invincible by the coldnesse of nature doth turne us into the same image and quality with it selfe , working a a fellowship of affections and confederacy of wills : and as the body doth from the union of the soule unto it receive strength , beauty , motion , and the like active qualities ; so also christ being united unto us b by these holy mysteries , doth comfort , refresh , strengthen , rule and direct us in all our waies . wee all in the vertue of that c covenant made by god unto the faithfull and to their seed in the first instant of our being doe belong unto christ that bought us , after in the d laver of regeneration , the sacrament of baptisme , we are farther admitted and united to him : our right unto christ before was generall from the benefit of the common covenant ; but in this sacrament of baptisme my right is made personall , and i now lay claime unto christ not onely in the right of his common promise , but by the efficacy of this particular washing , which sealeth and ratifieth the covenant unto mee . thus is our first union unto christ wrought , by the grace of the covenant effectively , and by the grace of baptisme ( where it may bee had ) instrumentally , the one giving unto christ , the other obsignating and exhibiting that right by a farther admission of us into his body . but now wee must conceive that as there is a union unto christ , so there must , as in naturall bodies , be after that union , a e growing up , till wee come to our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the measure of the fulnesse of christ. this growth being an effect of the vitall faculty is more or lesse perfected in us , as that is either more or lesse stifled or cherished : for as in the soule and body , so in christ and the church . we are not to conceive the union without any latitude , but capable of augmentation , and liable to sundry diminutions , according as are the severall meanes which for either purpose wee apply unto our selves . the union of the soule and body , though not dissolved , is yet by every the least distemper slackned , by some violent diseases almost rended asunder , so that the body hath sometimes more , sometimes lesse hold-fast of the soule ; so heere wee are in the covenant and in baptisme united unto christ ; but wee must not forget that in men there is by nature a a roote of bitternesse , whence issue those h fruites of the flesh , a spawne and wombe of actuall corruptions , where sinne is daily c conceived and brought forth , a mare mortuum , a lake of death , whence continually arise all manner of noysome and infectious lusts ; by meanes of which our union to christ ( though not dissolved ) is yet daily weakened and stands in need of continuall confirmation ; for every sinne doth more or lesse smother and stoppe the principle of life in us , so that it cannot worke our growth which we must rise unto with so free and interrupted a course as otherwise it might . the principle of life in a christian is the very same from whence christ himselfe according to his created graces receiveth life , and that is the d spirit of christ , a e quickning spirit , and a f strengthening spirit . now as that great sinne which is incompatible with faith doth bidde defiance to the good spirit of god , and therefore is more especially called the sinne against the holy ghost , so every sinne doth in its owne manner and measure g quench the spirit that it cannot quicken , and h grieve the spirit that it cannot strengthen us in that perfection of degrees as it might otherwise : and thus is our union unto christ daily loosened and slackened by the distempers of sinne : for the reestablishing whereof god hath appointed these sacred mysteries , as effectuall instruments , where they meet with a qualified subject , to produce a more firme and close union of the soule to christ , and to strengthen our faith which is the joynt and sinew by which that union is preserved , to cure those i wounds , and purge those iniquities whose property it is to separate betwixt christ and us , to make us a submit our services , to knit our wils , to conforme our affections , and to incorporate our persons into him ; that so by constant , though slow proceedings we might be changed from glory to glory , and attaine unto the measure of christ , there where our faith can no way bee impaired , our bodies and soules subject to no decay , and by consequence stand in no need of any such b viaticums as wee heere use to strengthen us in a journey so much both above the perfection , and against the corruption of our present nature . chap. xiv . of three other ends of the holy sacrament , the fellowship or union of the faithfull , the obsignation of the covenant of grace , and the abrogation of the passeover . now as the same nourishment which preserveth the union betweene the soule and body , or head and members , doth in like manner preserve the union betweene the members themselves : even so this sacrament is as it were the sinew of the church , whereby the faithfull , being all c animated by the same spirit that makes them one with christ , are knit together in a bond of peace , conspiring all in a unity of thoughts and desires , having the same common enemies to withstand , the same common prince to obey , the same common rule to direct them , the same common way to passe , the same common faith to vindicate , and therefore the same mutuall engagements to further and advance the good of each other ; so that the next immediate effect of this sacrament is to confirme the union of all the members of the church each to other in a communion of saints , whereby their prayers are the more strengthened , and their adversaries the more resisted : for as in naturall things , d union strengtheneth motions naturall , and weakeneth violent ; so in the church , union strengtheneth all spirituall motions , whether upward as meditations and prayers to god , or downeward as sympathy , and good workes towards our weake brethren , and it hindereth all violent motions , the strength of sinne , the darts of satan , the provocations of the world , the judgements of god , or whatever evill may bee by the flesh either committed or deserved . and this union of the faithfull is both in the elements and appellations , and in the ancient ceremonies , and in the very act of eating and drinking most significantly represented . first , for the a elements , they are such as , though naturally their parts were separated in severall graines and grapes , yet are they by the art of man moulded together and made up into one artificiall body consisting of divers homogeneous parts : men by nature are disjoynted not more in being , than in affections and desires each from other , every one being his owne end , and not any way affected with that tendernesse of communion , or bowels of love , which in christ wee recover ; but now christ hath redeemed us from this estate of enmity , and drawing us all to the pursuite of one common end , and thereunto enabling us by one uniforme rule his holy word , and by one vitall principle his holy spirit ; wee are by the meanes of this holy sacrament after the same manner reunited into one spirituall body , as the elements ( though originally severall ) are into one artificiall masse . and for the same reason ( as i conceive ) was the b holy passeover in the law commanded to bee one whole lambe , and eaten in one family , and not to have one bone of it broken , to signifie that there should bee all unity , and no schisme or rupture in the church which is christs body . secondly , for the appellations of this sacrament , it is commonly called the lords c supper , which word , though with us it import nothing but an ordinary course and time of eating , yet in other language it expresseth that which the other appellation retaines , communion or fellowship : and lastly , it was called by the ancients a synaxis , a collection , gathering together , or assembling of the faithfull , namely into that unity which christ by his merits purchased , by his b prayer obtained , and by his spirit wrought in them ; so great hath ever beene the wisedome of gods spirit and of his church , which is ruled by it , to impose on divine institutions such names as might expresse their vertue and our duty : as adams sacrament was called the c tree of life ; the iewes sacraments , the d covenant , and the e passeover ; and with the christians , baptisme is called f regeneration , and the lords supper g communion , that by the names we might bee put in minde of the power of the things themselves . thirdly , for the ceremonies and customes annexed unto this sacrament in the primitive times , notwithstanding for superstitious abuses some of them have beene abolished , yet in their owne originall use they did signifie this uniting and knitting quality which the sacraments have in it , whereby the faithfull are made one with christ by faith , and amongst themselves by love . and first they had a custome of h mixing water with the wine ( as there came water and blood out of christs side ) which , however it might have a naturall reason , because of the heate of the country , and custome of those southerne parts , where the i use was to correct the heate of wine with water ; yet was it by the christians us●d not without a mysticall and allegoricall sense ; to expresse the mixture ( whereof this sacrament is an effectuall instrument ) of all the people ( who have faith to receive it ) with christs blood ; k water being by the holy ghost himselfe interpreted for people and nations . secondly , at the receiving of this holy sacrament their custome was to l kisse one another with an holy kisse or a kisse of love , as a testification of mutuall dearenesse , it proceeding from the a exiliency of the spirits and readinesse of nature to meet and unite it selfe unto the thing● beloved ; for love is nothing else but a delightfull affection arising from an attractive power in the goodnesse of some excellent object , unto which it endeavoureth to cleave and to unite it selfe , and therefore it was an argument of hellish hypocrisie in iudas , and an imitation of his father the divell , ( who transformeth himselfe into an angell of light for the enlargement of his kingdome ) to use this holy symbole of love for the instrument of a hatred so much the more devilish than any , by how much the object of it was the more divine . thirdly , after the celebration of the divine mysteries , the christians , to testifie their mutuall love to each other , did eate in common together ; which feasts from that which they did signifie ( as the use of god and his church is to proportion names and things ) were called b love-feasts , to testifie unto the very c heathen , how dearely they were knit together . fourthly , after receiving of these holy mysteries , there were extraordinary oblations and d collections for refreshing christs poore members , who either for his name , or under his hand did suffer with patience the calamities of this present life , expecting the glory which should be revealed unto them : those did they make the treasures of the church , their bowels the hordes and repositaries of their piety , and such as were orphanes , or widowes , or aged , or sicke , or in bonds condemned to mine-pits , or to the islands , or desolate places , or darke dungeons ( the usuall punishments in those times ) with all these were they not ashamed in this holy worke to acknowledge a unity of condition , a fellowship and equality in the spirituall privileges of the same head , a mutuall relation of fellow-members in the same common body , unto which if any had greater right than other , they certainly were the men , who were conformed unto their head in suffering , and did goe to their kingdome through the same path of blood which he had before besprinckled for them . lastly , it was the a custome in any solemne testimoniall of peace to receive and exhibite this holy sacrament , as the seale and earnest of that union which the parties whom it did concerne had betweene themselves . such hath ever beene the care of the holy church in all the customes and ceremoniall accessions whether of decency or charity which have beene by it appointed in this holy sacrament , that by them and in them all , the concinnation of the body of christ , the fellowship , sympathy , and unity of his members , might be both signified and professed : that as wee have all but one sacrament , which is the food of life , so wee should have but b one soule , which is the spirit of life , and from thence but one heart , and one minde , thinking , and loving and pursuing all the same things , through the same way , by the same rule , to the same end . and for this reason amongst others i take it , it is that our church doth require in the receiving of these mysteries a uniformity in all her members , even in matters that are of themselves indifferent , that in the sacrament of unity there might not appeare any breach or schisme , but that as at all times , so much more then , wee should c all thinke , and speake , and doe the same things , least the manner should oppose the substance of the celebration . lastly , if we consider the very act of eating and drinking , even therein is expressed the fellowship and the union of the faithfull to each other , for d even by nature are men directed to expresse their affections or reconcilements to others in feasts and invitations , where even e publique enemies have condescended to termes of fairenesse and plausibility , for which cause it is noted for one of the f acts of tyrants , whereby to dissociate the mindes of their subjects , and so to breake them when they are asunder , whom all together they could not bend , to interdict invitations and mutuall hospitalities , whereby the body politicke is as well preserved as the naturall , and the love of men as much nourished as their bodies . and therefore where a ioseph did love most , there was the messe doubled , and the nationall hatred betweene the iewes and aegyptians springing from the diversity of religions ( whose b worke it is to knit and fasten the affections of men ) was no way better expressed than by their c mutuall abominating the tables of each other . so that in all these circumstances we find how the union of the faithfull unto each other is in this holy sacrament both signified and confirmed , whereby ( however d they may in regard of temporall relations stand at great distance , even as great as is betweene the palace and the prison ) yet in christ they are all fellow-members of the same common body , and fellow-heires of the same common kingdome , and spirituall stones of the same common church , which is a e name of unity and peace . they have f one father who deriveth on them an equall nobility , one lord who equally governeth them , one spirit who equally quickneth them , one baptisme which equally regenerateth them , one faith which equally warrants their inheritance to them , and lastly one sinew and bond of love which equally interesteth them in the joyes and griefes of each other , so that , as in g all other , so principally in this divine friendship of christs church there is an equality and uniformity , be the outward distances how great soever . another principall end or effect of this holy supper is to signifie and obsignate unto the soule of each beleever his personall claime and title unto the new covenant of grace . we are in a state of corruption , sinne , though it have received by christ a wound of which it cannot recover , yet as h beasts commonly in the pangs of death use most violently to struggle and often to fasten their teeth more eagerly and fiercely where they light ; so sinne here , i that body of death , k that besieging , encompassing evill , that l cananite that lieth in our members , being continually heartened by our arch enemy satan , however subdued by israel , doth yet never cease to l goad and pricke us in the eyes , that we might not looke up to our future possession , is ever raising up steemes of corruption to intercept the lustre of that glory which wee expect , is ever suggesting unto the beleever matter of diffidence and anxiety , that his hopes hitherto have beene ungrounded , his faith presumptuous , his claime to christ deceitfull , his propriety uncertaine , if not quite desperate ; till at last the faithfull soule lies gasping and panting for breath under the buffets of this messenger of satan . and for this cause it hath pleased our good god ( a who hath promised never to faile nor forsake us ) that wee might not be swallowed up with griefe to renew often our right , and exhibite b with his owne hands ( for what is done by his officers is by him done ) that sacred body with the efficacy of it unto us , that wee might fore-enjoy the promised inheritance , and put , not into our chests or coffers which may haply by casualities miscarry , but into our very bowels , into our substance and soule the pledges of our salvation , that wee might at this spirituall altar c see christ as it were crucified before our eyes , d clinge unto his crosse , and graspe it in our armes , sucke in his blood , and with it salvation , put in our hands with thomas , not out of di●●idence , but out of faith into his side , and fasten our tongues in his sacred wounds , that being all over dyed with his bloud , wee may use boldnesse , and approach to the throne of grace , lifting up unto heaven in faith and confidence of acceptance those eyes and hands which have seene and handled him , opening wide that mouth which hath received him , and crying aloud with that tongue which having tasted the bread of life hath from thence both strength and arguments for prayer to move god for mercy : this then is a singular benefit of this sacrament , the often repetition and celebration whereof is as it were the renewing , or rather the confirming with more and more seales our patent of life ; that by so many things , in the e smallest whereof it is impossible for god to lye , wee might have strong consolation who have our refuge to lay hold on him who in these holy mysteries is set before us ; for the sacrament is not onely a f signe to represent , but a seale to exhibite that which it represents . in the signe wee see , in the seale wee receive him . in the signe wee have the image , in the seale the benefit of christs body , for * the nature of a signe is to discover and represent that which in it selfe is obscure or absent ( as a words are called signes and symboles of our invisible thoughts ) but the b property of a seale is to ratifie and ●o establish that which might otherwise bee uneffectuall ; for which cause some have called the sacrament by the name of a c ring , which men use in sealing those writings unto which they annexe their trust and credit . and as the sacrament is a signe and seale from god to us representing and exhibiting his benefits , so should it bee a signe and seale from us to god , a signe to d separate us from sinners , a seale to oblige us to all performances of faith and thankfulnesse on our part required . another end and effect of this holy sacrament was to abrogate the passeover , and testifie the alteration of those former types which were not the commemorations , but the predictions of christs passion : and for this cause our blessed saviour did celebrate both those suppers at e the same time , ( but the new supper after the other , and in the evening , whereby f was figured the fulnesse of time ) that thereby the presence of the substance might evacuate the shadow : g even as the sunne doth with his lustre take away all those lesser and substituted lights , which were used for no other purpose but to supply the defect which there was of him . the passeover however in the nature of a sacrifice it did prefigure christ , yet in the nature of a solemnity and annuall commemoration it did immediately respect the temporall deliverance of that people out of egypt , by the sprinkling of their doores with blood , which was it selfe but a shadow of our freedome from satan : so that their sacrament was but the type of a type , and therefore must needs have so much the weaker and more obscure reference unto christ ; even as those draughts doe lesse resemble the face of a man which are taken from a former piece ; h or that light the brightnesse of its originall which shines weakly through a second or third reflexion . besides this small light which shined from the passeover on the people of the iewes , and by which they were something though darkly enabled to behold christ , was but like the light in a house or family , which could not shine beyond the narrow compasse of that small people , and therefore it was to bee eaten in such a a family , to signifie , as i conceive , that the church was then but as a handfull or houshold in respect of that fulnesse of the gentiles which was to follow . now then the church being to enlarge its borders , and to bee coextended with the world , it stood in need of a greater light , even that sunne of righteousnesse , who was now to be as well the b light to lighten the gentiles , as he had beene formerly the glory of his people israel . and therefore we may observe that this second sacrament was not to bee eaten in a private separated family , but the church was c to come together , and to stay one for another , that in the confluence of the people , and the publikenesse of the action , the encrease and amplitude of the church might be expressed . besides the gentiles were uninterested in that temporall deliverance of the iewes from pharaoh , it being a particular and nationall benefit , and therefore the commemoration thereof in the paschall lambe , could not , by them , who in the loines of their ancestours had not beene there delivered , be literally and with reflexion on themselves celebrated . requisite therefore in this respect also it was , in as much as the d partition wall was broken downe , and both iew and gentile were incorporated into one head , that nationall and particular relations ceasing , such a sacrament might bee reinstituted ; wherein the universall restoring of all mankinde might bee represented . and certainely for a man at mid-day to shut his windowes from the communion of the generall light , and to use onely private lampes of his owne , as it is towards men madnesse , so it is impiety and schisme in religion . there is betweene the gospell and the legall ceremonies ( as i observed ) the same proportion of difference as is betweene houshold tapers and the common sun-shine , as in regard of the amplitude of their light , and of the extent of their light , so in the duration of it likewise ; for as lampes within a small time doe of themselves expire and perish , whereas the light of the sunne doth never waste it selfe : even so a iewish rites were by gods institution perishable and temporary , during that b infancy of the church , wherein it was not able to looke on a brighter object , but when in the fulnesse of time the church was growne unto a firmer sense , then c in the death of christ did those types likewise die , and were together with the sinnes of the world cancelled upon the crosse. amongst the d persians it was a solemne observation to nullifie for a time the force of their lawes , and to extinguish those fires , which they were wont idolatrously to adore , upon the death of their king , as if by him both their policy and religion had beene animated : even so at the death of our blessed saviour were all those legall ordinances , those holy fires , which were wont to send up the sweet savour of incense , and sacrifices unto heaven , abolished he ( who before had substituted them in his roome , and by an effectuall influence from himselfe made them temporary instruments of that propitiation , which it was c impossible for them in their owne natures to have effected ) being himselfe come to finish that worke which was by them onely foreshadowed , but not begunne , much lesse accomplished . chap. xv. the last end of this holy sacrament ; namely , the celebration and memory of christs death . a briefe collection of all the benefits which are by his death conveyed on the church . the question touching the quality of temporall punishments stated . the last and most expresse end of this holy sacrament is to celebrate the f memory of christs death and passion , which was that unvaluable price of our double redemption , redemption from hell , and redemption unto glory . great deliverances as they have mooved the g church unto anniversary celebrations of them , h which christ himselfe hath beene pleased to honour with his owne presence ; so have they drawne even heathen men also not onely to a solemnize the festivals and deifie the memories of those unto whose inventions they owed the good things which they enjoy , but farther to honour even b brute creatures themselves with solemne triumphs and memorials : nay c beasts have not beene forgetfull of those unto whom they owe any way their life and safety ; how much more then doth it become christians to celebrate with an eternall memory the author of their redemption , a worke beyond all that ever the sunne saw ; yea , a worke whose lustre darkened the sunne it selfe , and which the angels cannot comprehend : matters circumstantiall , as time , and place ; and matters typicall , and representative , as ceremonies , sacrifices , and sacraments , as they receive their particular advancement and sanctification from those workes which they immediately respect , so are they not by us to be solemnely celebrated without continued memories of those workes which doe so dignifie them . all places naturally being but severall parcels of the same common aire and earth , are of an equall worth . but when it pleaseth god in any d place to bestow a more especiall ray of his presence , and to sanctifie any temple unto his owne service , as it is then by that extraordinary presence of his made a holy and consecrated place , so are wee when wee enter into it to e looke unto our feete , to f pull off our shooes , to have an eye unto him that filleth it with his presence , or otherwise if wee enter into it as into a common place , wee shall offer nothing but the sacrifice of fooles . all times are naturally equall , as being distinguished by the same constant and uniforme motion of the heavens , yet notwithstanding when god shall by any notable and extraordinary worke of his , honour and sanctifie some certaine daies , as hee did the jewish sabbath with respect to the creation , and our lords day by raising up christ from the dead , as they are by this wonderfull worke of his severed from the ranke of common times , so are wee ever when wee come unto them not to passe them over without the memory of that worke which had so advanced them : otherwise to solemnize a day without reference unto the cause of its solemnization , is but a blinde observance . and for this cause when god commands reverence to places , and sanctification of daies , hee annexeth the ground of both , and leades us to a sight of those workes from which they receive both their dignity and institution ; so likewise in sacraments , to eate bread , and drinke wine , are naked , common , simple actions , and in themselves alwaies alike , but when christ shall by that great worke of his a death set them apart unto a holy use , and make them representations of his owne sacred body , as they are by this divine relation hallowed , so to partake of them without commemotating that great worke which hath so sanctified them , is not onely impious in that it perverteth the divine institution , but absurd likewise , it being all one , as if a man should with much ceremony and solemnity receive parchment and waxe , never so much as thinking on the land it conveyes , or looke on a picture without any reflexion on the patterne and originall which it resembleth , which is indeed to looke on the wood and not on the picture , it being naturally impossible to separate things in notion whose being doe consist in relation to each other . so then the sacrament being a typicall service , is not , nor can bee celebrated without a remembrance of the substance which it resembleth ; which thing , according as is the pretiousnesse , value , and importance of it , doth proportionably impose on us a greater necessity of this duty ; which is then rightly perform'd , when there is a deep impression of christ crucifi'd made on the soule by these seales of his death , than which there is not any thing in the world more fit to fasten a stampe of it selfe in the minds of men . permanent and firme impressions doe use to bee made in the mindes of men by such causes as those . first , if the object be wonderfull and beyond the common course of things , it doth then strangely affect the thoughts , whereas b obvious and ordinary things passe through the soule , as common people doe through the streets without any notice at all . and this is the reason why naturally men remember those things best , w ch either they did in their a childehood , because then every thing brings with it the shape of novelty , and novelty is the mother of admiration ; or those things which doe very rarely fall out , which howsoever they may be in their causes naturally , yet with the greater part of men , who use to make their observations rather on the events than on the originals of things , they passe for wonders . now what greater wonder hath ever entred into the thoughts of men , even of those who have spent their time and conceits in amplifying nature with creatures of their owne fancying than this , that the god of all the world , without derivation from whose life , all the creatures must moulder into their first nothing should himselfe dye , and expire , the frame of nature still subsisting ? that he who filleth all things with his presence , should bee stretched out upon a piece of wood , and confined within a narrow stone ? hee who upholdeth all things by his power , should bee himselfe kept under by that which is nothing , by death ? certainely , that at which the world stood amazed , that which against the course of nature brought darkenesse on the fountaine of light , ( which could no longer shine , when his glory who derived lustre on it was it selfe ecclipsed ) that which made the earth to tremble under the burden of so bloudy a sinne , that which the angels stoope and looke into with humble astonishment and adoration , that which consisteth of so great a combination and confluence of wonders , must needs make a deepe impression on the soule , though hard as marble , at which the stones themselves of the temple did rend asunder . secondly , those things use to make impressions on the understanding which doe moove and excite any strong passion of the minde , there being ever a most neare activity and intimate reference betweene passion and reason , by meanes of that naturall affinity and subordination which is betweene them . observe it in one passion of love , how it removes the mind from all other objects , firmely fixing it on one thing , which it most respecteth ; for as knowledge makes the object to bee loved , so a love makes us desire to know more of the object : the reason whereof is that inseparable union which nature hath fixed in all things betweene the trueth and the good of them ; either of which working on the proper faculty to which it belongeth , provokes it to set the other faculty on worke , either by distinction as from the understanding to the passion , or by insinuation , as from the passion to the understanding : even as fire doth not heate without light , nor enlighten without heate . where the treasure is , the heart cannot bee absent , where the body is the eagles must resort . if i know a thing bee good i must love it , and where i love the goodnesse of it i cannot but desire to know it , all divine objects being as essentially good as they are true , and b the knowledge and love of them being as naturally linked as the nerve is to the part which it moveth , or as the beame is to the heate and influence by which it worketh : now what object is there can more deserve our love than the death of christ ? certainely if it bee c naturall for men to love where they have beene loved before , and if in that case it bee fit that the quantity of the former love should bee the rule and measure of the latter , how can it bee that our love to him should not exceed all other love ( even d as hee justly requireth ) since e greater love than his hath not beene seene , that a man should neglect the love of himselfe and lay downe his life for his enemies . and if we love christ , that will naturally lead us to remember him too , who as he is f the life , and so the object of our love ; so is he the g truth likewise , and so the object of our knowledge : and therefore the same apostle , who did h rejoyce in nothing but christ crucified ( and joy is nothing else but love perfected , for they differ onely as the same water in the pipe and in the fountaine ) did likewise , notwithstanding his eminency in all pharisaicall learning , desire to i know nothing but iesus christ and him crucified . such a dominion hath love on the minde to make permanent and firme impressions . lastly , those things worke strongly upon the memory , which doe mainly concerne , and are beneficiall to man ; there is no man , not dispossessed of reason , who in sicknesse doth forget the physician , neither did ever man heare of any one straved because he did not remember to eate his meate . a beasts indeed i have heard of ( but those very strange ones too ) which upon turning aside from their meate have forgotten the presence of it ; but never were any so forsaken by nature as to forget the desire and inquiry after what they wanted : and the reason is , because wheresoever nature hath left a capacity of receiving farther perfection from some other thing , there she hath imprinted an appetite to that thing : and there is such a sympathy betweene the faculties of nature , that the indigence of one sets all the rest on motion to supply it . now what thing was there ever more beneficiall unto mankinde than the death of christ ? in comparison whereof all other things are as drosse and dung . the b name , and fruite , and hope of a christian would be all but shadowes if christ had not dyed . by his humility are wee exalted , by his curse are wee blessed , by his bondage are wee made free , by his stripes are wee healed , we who were vessels of dishonour had all our miseries emptied into him in whom dwelled the fulnesse of the godhead . c whatsoever evils hee suffered , ours was the propriety to them , but the paine was his , d all that ignominy and agony which was unworthy so honourable a person as christ , was necessary for so vile a sinner as man. infinite it is and indeed impossible to take a full view of all the benefits of christ death , yet because the remembrance of christs death heere is nothing else but a recordation of those unvaluable blessings which by meanes of it were together with his holy bloud shed downe upon the church , i will touch a little upon the principall of them . that christ jesus is unto his church the authour and originall of all spirituall e life , the f deliverer that should come out of sion , that should g set at liberty his people , h spoile principalities and powers , i lead captivity , captive , k take from the strong man all his armour and divide the spoiles , is a trueth so clearely written with a sun-beame , that no craconian heretique da●e deny it . let us then see by what meanes he doth all this ; and wee will not heere speake of that worke whereby christ , having formerly purchased the right , doth afterwards conferre and actually apply the benefit and interest of that right unto his members , which is the worke of his quickening spirit , but onely of those meanes which hee used to procure the right it selfe , and that was in generall christs merit . the whole conversation of christ on the earth was nothing else but a continued merit , proceeding from a double estate , an estate of ignominy and passion procuring , and an estate of exaltation and honour applying his benefits . the passion of christ was his death , whereby i understand not that last act onely of expiration , but the whole space betweene that and his nativity , wherein being a subject to the law of death , and to all those b naturall infirmities , which were the harbingers of death , hee might in that whole space bee as truly called a man of death , as c adam was a dead man in the vertue of the curse that very day beyond which notwithstanding hee lived many hundred yeares , that which we call d death , being nothing else but the consummation of it . the estate of exaltation is the resurrection of christ , whereby the efficacy of that merit which was on the crosse consummated is publikely declared , and his intercession wherein it is proposed and presented unto god the father as an eternall price and prayer in the behalfe of his church . now the benefits which by this merit of christs we receive are of severall kindes . some are privative , consisting in an immunity from all those evils which wee were formerly subject unto , whether of sinne or punishment : others are positive , including in them a c right and interest unto all the prerogatives of the sonnes of god. the one is called an expiation , satisfaction , redemption or deliverance . the other a purchase , and free donation of some excellent blessing . redemption thus distinguished is either a redemption of grace from the bondage and tyranny of sinne ; or a redemption of glory , from the bondage of corruption : and both these have their parts and latitudes ; for the first , in sinne we may consider three things . the state or masse of sinne : the guilt or damnablenesse of sinne : and the corruption , staine or deformity of sinne . the state of sinne is a state of a deadnesse or immobility in nature towards any good : the understanding is dead and disabled for any spirituall perception : the will is dead and disabled for any holy propension : the affections are dead and disabled for any pursute : the body dead and disabled for any obedient ministery ; and the whole man dead , and by consequence disabled for any sense of its owne death . and as it is a state of death , so it is a state of enmity too ; and therefore in this state wee are the objects of gods hatred and detestation : so then , the first part of our deliverance respects us as we are in this state of death and enmity , and it is ( as i said before ) a double deliverance , negative by removing us out of this estate ; and positive by constituting us in another , which is an estate of life and reconcilement . first , the b understanding is delivered from the bondage of ignorance , vanity , worldly wisedome , misperswasions , carnall principles , and the like , and is ( after removall of this c darknesse , and d vaile ) e opened to see and acknowledge both its owne darkenesse , and the evidence of that light which shines upon it . our wils and affections are delivered from that disability of embracing or pursuing of divine objects , and from that love of darknesse and prosecution of evill which is naturally in them , and after this , are wrought unto a sorrow and sense of their former estate , to a desire and love of salvation , and of the meanes thereof , with a resolution to make use of them : and the whole man is delivered from the estate of death and enmity unto an estate of life and reconciliation by being adopted for the sonnes of god : of these deliverances christ is the authour , who worketh them ( as i observed ) by a double causality , the one that whereby he meriteth them , the other that whereby hee conveyeth and transfuseth that which hee had merited . this conveying cause is our vocation , wrought by the a spirit of christ effectively , by the b word of life , and gospell of regeneration instrumentally , by meanes of both which ( this latter as the seed , that other as the formative vertue that doth vegetate and quicken the c seed ) are wee from dead men engrafted into christ , and of enemies made sonnes and coheires with christ ; but the meritorious cause of all this was that price which christ laid downe , whereby he did ransome us from the estate of death , and purchase for us the adoption of sonnes ; for every ransome and purchase ( which are the two acts of our redemption ) are procured by the l●ying downe of some d price valuable to the thing ransomed and purchased . now this price was the precious blood of christ , and the laying downe or payment of this bloud was the powring it out of his sacred body , and the exhibiting of it unto his father in a passive obedience : and this is to be applied in the other deliverances . the second consideration then of sinne was the guilt of it , which is , the binding over unto some punishment prescribed in the law : so we have here a double deliverance , from the guilt of sinne , and from the bondage of the law. first , for sinne , though it leave still a staine in the soule , yet the sting of it is quite removed , though wee are not perfectly cleansed from the soile , yet are wee soundly healed from the mortalnesse and bruises of it . then for the law , wee are first freed from the e curse of the law , it is not unto us a killing letter , nor a word of death , in as much as it is not that rule according unto which wee expect life . secondly , wee are freed from the exaction of the law , wee are not necessarily bound to the rigorous performance of each jot and title of it , a performance unto which is ever annexed legall justification ; but our endeavours though imperfect , are accepted , our infirmities though sundry are forgiven for his sake , who was f under both these bondages of law for our sakes . and as wee are thus delivered from the guilt of sinne , so are wee farther endued with positive dignities , g interest and propriety to all the righteousness of christ , with which wee are h clothed as with a garment : claime unto all the blessings which the law inferres upon due obedience performed to it , and the comforts which from either of these title and prerogatives may ensue . and this is the second branch of deliverance , conveyed by the act of iustification , but merited as the rest , by the death of jesus christ . the third consideration of sinne was the corruption of it , from the which likewise wee are by christ delivered , sinne doth not any more rule , nor raigne , nor lead captive those who are ingrafted into christ , though for their patience , triall , and exercise sake , and that they may still learne to live by faith , and to prize mercy , the remnants of it doe cleave fast unto our nature , like the sprigges and rootes of ivie to a wall , which will never out till the wall bee broken downe and new built againe . sinne is not like the people of ierico utterly destroied , but rather like the gibeonites , it liveth still , but in an estate of bondage , servitude , and decay ; and besides this , wee are inabled to a love the law in our inner man , to delight in it , to performe a ready and sincere , though not an exact and perfect obedience to it , we are made partakers of the divine nature , the graces with which christ was anointed doe from him streame downe unto his lowest members , which of his b fulnesse doe all receive , and are all renewed after c gods image in righteousnesse and true holinesse . the next part of our redemption was from the bondage of corruption , unto the d liberty of glory , which likewise is by christ performed for us , which is a deliverance from the consequents of sinne ; for sinne doth binde over unto punishment , even as the perfect obedience of the law would bring a man unto glory . now the punishments due unto sinne are either temporary or eternall , consisting principally in the oppressions and distresses of nature : for as sinne is the evill of our working , so punishment is the evill of our being : and it includes not onely bodily and spirituall death , but all the c inchoations and preparatory dispositions thereunto , as in the soule doubtings , distractions , tremblings , and terrours of conscience , hardnesse of heart , fearefull expectation of the wrath that shall be revealed : in the body sicknesse , poverty , shame , infamy , which are so many earnests and petty payments of that full debt which will at last bee measured out to all the wicked of the world. f even as amongst the romans their prelusory fight with dull and blunt weapons were but introductions to their mortall and bloudy games . and besides this deliverance there is in the soule g peace and serenity , in the body a patient waiting for redemption , and in the whole man the pledges of that eternall glory which shall be reveled ; of all which the onely meritorious cause is the death of christ. this a alone is it which hath overcome our death , even as b one heate cureth , one flux of blood stoppeth another , and hath c caught satan as it were by deceit , with a baite and a hooke ; this is it which hath taken away the d enmity betweene god and man , reconciling us to the father , and by the e prayer of that precious blood hath obtained for us the f right of children ; this is it which tooke away the guilt of sinne , and g cancelled the bond that was in force against us , swallowing up the h curse of the law , and humbling christ unto the forme of a servant , that thereby wee might be made free ; this is it which removeth all both temporall and eternall punishment from the faithfull , it having beene a perfect payment of our whole debt ; for in as much as christ himselfe said on the crosse , it is finished , wee are to conclude , that the other worke of resurrection was not properly an essentiall part of christs merit , but onely a necessary consequent required to make the passion applicable and valuable to the church . as in coined metals , it is the substance of the coine , the gold , or silver , onely that buyeth the ware , but the impression of the kings image is that which makes that coine to bee currant and passable , it doth not give the value or worth to the gold , but onely the application of that value unto other things : even so the resurrection and intercession of christ doe serve to make actuall applications of those merits of his to his church , which yet had their consummation on the crosse. and if it be heere demanded how it comes to passe , if all these consequents of sinne be removed , that the faithfull are still subject to all those temporall evils both in life and death which even in the state of nature they should have undergone ; wee answere in generall , that the faithfull dye in regard of the state , but not in regard of the sting of death , they are subject to a dissolution , but it is to obtaine a more blessed union , k even to bee with christ : and though a man may not take the whole world in exchange for his soule , yet he may well take christ in exchange for his life . l it is not a losse of our money , but traffique and merchandise , to part from it for the procuring of such commodities as are more valuable ; and saint paul telles us that to a dye is gaine . the b sting wee know of death is sinne , ( for sinne is the cause of all inward discomforts ; for which cause the c wicked are often compared to the foaming sea , which is still tossed and unquiet with every winde ) and the d strength of sinne is the law , with the malediction and bondage thereof , from the which wee being perfectly delivered , by him who was himselfe e made under the law , and by that meanes became a f perfect and sufficient saviour , wee are in like manner delivered from the penalty of death ; for weaken sinne by destroying the law , ( which is the strength of it ) and death cannot possibly sting . to examine this point , though by way of digression , something farther will not bee altogether impertinent , because it serves to magnifie the power of christs passion . the evils which wee speake of are the violations of the nature and person of a man : and that evill may bee considered two waies , either physically ▪ as it oppresseth and burdeneth nature , working some violence on the primitive integrity thereof , and by consequence imprinting an affection of sorrow in the minde , and so it may bee called paine ; or else morally and legally , with respect unto the motive cause in the patient , sinne ; or to the originall efficient cause in the agent , iustice ; and so it may be called punishment . punishment being some evill inflicted on a subject for transgressing some law commanded him by his law-maker , there is ther unto requisite something on the part of the commander , something on the part of the subject , and something on the part of the evill inflicted . in the commander there must bee first a will unto which the actions of the subject must conforme , and that signified in the nature of a law. secondly , there must bee a iustice which will. and thirdly , a power which can punish the transgressours of that law. in the subject there must be first reason and free-will ( i meane originally ) for a law proceeding from justice presupposeth a power of obedience , to command impossibilites is both absurd and tyrannous , befitting pharaoh and not god. secondly there must bee a debt and obligation whereby hee is bound unto the fulfilling of that law. and lastly , the conditions of this obligation being broken there must be a forfeiture , guilt and demerit following the violation of that law. lastly , in the evill it selfe inflicted there is required first something absolute , namely a destructive power , some way or other oppressing and disquieting nature ( for as sinne is a violation offered from man to the law , so punishment must bee a violation retorted from the law to man. ) secondly , there must bee something relative , which may respect first the authour of the evill , whose justice being by mans sinne provoked , is by his owne power , and according to the sentence of his owne law to bee executed . secondly , it may respect the end for which it is inflicted , it is not the torment of the creature , whom as a creature god loveth , neither is it the pleasing of the devill , whom as a devill god hateth , but onely the satisfaction of gods justice , and the manifestation of his wrath. these things being thus premised , wee will againe make a double consideration of punishment , either it may be taken improperly , and incompletely , for whatsoever oppressive evill doth so draw its originall in a reasonable creature from sinne , as that if there were not an habitation of sinne , there should be no roome for such an evill , as in the man that was borne blinde , though sinne were not the cause of the blindenesse , yet it was that which made roome for the blindenesse : or it may bee taken properly and perfectly , and then i take it to admit of some such description as this punishment is an evill or pressure of nature , proceeding from a law-giver just and powerfull , and inflicted on a reasonable creature , for the disobedience and breach of that law unto the performance whereof it was originally by the naturall faculty of free-will enabled , whereby there is intended a declaration of wrath , and satisfaction of justice . now then i take it wee may with conformity unto the scriptures , and with the analogy of faith set downe these conclusions . first , consider punishments as they are dolours and paines , and as they are impressions contrary to the integrity of nature , so the temporall evils of the godly are punishments , because they worke the very same manner of naturall effects in them which they doe in other men . secondly , take punishments improperly for those evils of nature which doe occasionally follow sinne , and unto which sinne hath originally opened an entrance , which declare how god stands affected towards sinne , with a minde purposing the rooting out and destroying of it ; in this sense likewise may the afflictions of the godly bee called punishments , as god is said to have beene a exceeding angry with aaron . but now these evils though inflicted on the godly because of their sinnes , as were , the death of the child to david , the tempest to ionah , and the like , yet are they not evils inflicted for the revenge of sin ( which is yet the right nature of a proper punishment ) ( so saith the lord , vengeance is mine , i will repay it ) but they are evils by the wisedome of god , and love towards his saints inflicted for the overthrow of sinne , for weakening the violence , and abating the outrageousnesse of our naturall corruptions . as then in the godly sinne may be said to be , and not to bee in a diverse sense , ( so saith saint iohn in one place , b if wee say wee have no sinne wee deceive our selves , and yet in another , c hee that is borne of god sinneth not ) it is not in them in regard of its condemnation , although it bee in them in regard of its inhabitation , though even that also as daily dying and crucified , even so punishments or consequents of sinne may be said to be in the godly , or not to be in them in a different sense . they are not in them in regard of their sting and curse as they are proper revenges for sinne , although they be in them in regard of their state , substance , and painefulnesse , untill such time as they shall put on an eternall triumph over death , the last enemy that must be overcome . lastly , i conclude , that the temporall evils which doe befall the godly are not formally or properly punishments , nor effects of divine malediction or vengeance towards the persons of the godly , who having obtained in christ a plenary reconciliation with the father , can be by him respected with no other affection ( however in manner of appearance it may seeme otherwise ) than with an affection of love and free grace . the reasons for this position are these : first , punishment , with what mitigation soever qualified is in suo formali , in the nature of it a thing legall , namely the execution of the law , for divine law is ever the square and rule of that justice of which punishment is the effect and work . now all those on whom the execution of the law doth take any effect , may truly bee said to be so farre under the law in regard of the sting and curse thereof , ( for the curse of the law is nothing else but the evill which the law pronounceth to bee inflicted , so that every branch and sprigge of that evill , must needes beare in it some part of the nature of a curse , even as every part of water hath in it the nature of water ) but all the godly are wholly delivered from all the sting and malediction of the law , christ b is unto us the end of the law , abolishing the shadowes of the ceremoniall , the the curses of the morall ; c wee are no more under the law , but under grace , under the precepts , but not under the covenant , under the d obedience , but not under the bondage of the law : unto the e righteous there is no law , that is , there is no condemnation to them that are in christ : wee are dead unto the law by the body of christ , it hath not the least power or dominion over us . secondly , the most proper nature of a punishment is to satisfie an offended justice , but christ bearing the iniquity of us all in his body on the tree , did therein make a most sufficient and ample satisfaction to his fathers wrath , leaving nothing wherein wee should make up either the measure or the vertue of his sufferings , but did himselfe perfectly save us : for an infinite person suffering , and the value of the suffering depending on the dignity of the person , it must needs bee that the satisfaction made by that suffering must be likewise infinite , and by consequence most perfect . lastly , if we consider ( as a it is in all matters of consequence necessary ) but the author of this evill , we shall finde it to be no true and proper punishment ; for it is a reconciled father b who chasteneth every sonne whom hee receiveth , who as hee often doth c declare his severest wrath by forbearing to punish , so doth he as often even out of d tendernesse , and compassion chastise his children , who hath f predestinated us unto them , doth g execute his decrees of mercy in them , doth by his providence governe , and by his love sanctifie them unto those that suffer them , in none of which things are there the prints of punishment . but if christ have thus taken away the malignity of all temporall punishments , why are they not quite removed ? to what end should the substance of that remaine whose properties are extinguished ? h certainely god is so good as that he would not permit evill to bee , if hee were not so powerfull as to turne it to good . is there not honey in the bee when the sting is removed ? sweetnesse in the rose when the prickles are cut off ? a medicinable vertue in the flesh of vipers when the poyson is cast out ? and can man turne serpents into antidotes , and shall not god bee able to turne the fiery darts of that old serpent into instruments for letting out our corruptions , and all his buffets into so many stroakes for the better fastening of those graces in us , which were before loose , and ready to fall out ? briefly to conclude this digression , some ends of the remaining of death , and other temporall evils ( notwithstanding the death of christ have taken away the malignity of them all ) are amongst others these . first , for the i triall of our faith and other graces ; k our faith in gods providence is then greatest , when wee dare cast our selves on his care , even when to outward appearances hee seemeth not at all to care for us : when wee can so looke on our miseries that we can withall looke through them . admirable is that faith which can with israel see the land of promise through a sea , a persecution , a wildernesse , through whole armies of the sonnes of anak , which can with abraham see a posterity like the starres of heaven through a dead wombe , a bleeding sword , and a sacrificed sonne ▪ which can with iob see a redeemer , a resurrection , a restitution , through the dunghill , and the potsheard , through ulcers and botches , through the violence of heaven and of men , through the discomforts of friends , the temptations of a wife , and the malice of satan ; which can with stephen see christ in heaven through a whole tempest and cloud of stones ; which can with that poore syrophenician woman see christs compassion through the odious name of dogge , which can in every egypt see an exodus , in every red sea a passage , in every fiery fornace an angell of light , in every denne of lions a lion of iudah , in every temptation a doore of escape , and in every grave an arise and sing . secondly , they are unto us for a antidotes against sinne , and meanes of humility and newnesse of life , by which our b faith is exercised and excited , our corruptions pruned , our diseases cured , our security and slacknesse in the race which is set before us corrected , without which good effects all our afflictions are cast away in vaine upon us . hee hath c lost his affliction that hath not learned to endure it , the evils of the faithfull are not to destroy but to instruct them , they loose their end if they * teach them nothing . thirdly , they make us d conformable unto christs sufferings . fourthly , they e shew unto us the perfection of gods graces , and the sufficiency of his love . fifthly , they f drive us unto god for succour , unto his word for information , and unto his sonne for better hopes , for nothing sooner drives a man out of himselfe than that which oppresseth and conquereth him ; in so much as that publique calamities g drave the heathen themselves to their prayers , and to consult with their sybils oracles for removing those judgements , whose authour , though ignorant of , yet under false names , and idolatrous representations , they laboured as much as in them lay to reconcile and propitiate . sixthly , god is in them h glorified , in that he spareth not his owne people , and yet doth so punish , that hee doth withall support and amend them . a lastly , it prepareth us for glory , and by these evils convincing the understanding of the slipperinesse , and uncertainty of this worlds delights , and how happinesse cannot grow in that earth which is cursed with thornes and briars , it teacheth us to groane after the revelation of that life which is hidde with christ , where all teares shall be wiped from our eyes . so that in all temporall evils that which is destructive the sting and malediction of them is in the death of christ destroyed : having therefore so many motives to make impr●ssions on the soule , the wonder of christs death , the love of it , and the benefits redounding unto us from it ; there is required of us a multiplied recordation , a b ruminating , and often recalling of it to our thoughts , if it were possible at all times , to have no word , or thought , or worke , passe from us without an eye unto christ crucified , as the patterne , or if not , as the judge of them ; but especially at that time when the drift , and purpose of our whole sacred businesse is the celebration of his death . chap. xvi . of the manner after which we are to celebrate the memory of christs passion . but wee may not presume that wee remember christs death as hee requires , when either with an historicall memory , or with a festivall solemnitie onely , wee celebrate , or discourse of it , except we doe it with a practicke memory , proportioned to the goodnesse and quality of the thing remembred . and first we must remember christ with a memory of faith , with an applying and assuming memory , not onely in the generall , that he died ; but in particular , that the reason of his death was my salvation and deliverance from death . pilate and the unbeleeving iewes shall one day see him whom they have peirced , and remember his death , iudas shall see and remember him whom he kissed , the devill shall see and remember him whom he persecuted , and in every one of these shall their remembrance produce an effect of horror and trembling , a because they remember him as their iudge . if our remembrance of the love and mercy of his death , not onely testified , but exhibited , and obsignated unto us , were no other than that which the wicked spirits have of his justice and severity , it could not be but that wee should as readily beleeve , as they do tremble at his death . and indeed ( if wee obserue it ) the remembrance of christs death , and the faith in it are one and the same thing ; for what else is faith but a review and reflection of our thoughts upon christ , a multiplied , and reiterated assent unto the benefits of him crucified ? and what is remembrance , but the returning of the minde backe unto the same object about the which it had been formerly employed ? the remembrance of christ is nothing else but the knowledge of christ repeated , and the b knowledge of christ is all one with the beliefe in him , they which are not by faith united unto him , are quite ignorant of him . and therefore we finde that saint pe●ers second deniall of christ , is by the evangelists diversly related . in some c i am none of his , in others i know not the man : and certainely , if the one had been true , the other had been true too , for all compleate knowledge must have a commensuration to the objects that are knowne , and the ends for which they are proposed . now all divine objects , besides their truth , have together annexed a goodnesse which is applicable to those that know it ; so that to professe the knowledge of it , and yet not know how to apply it to our owne use , is indeed therefore to be ignorant of it , because there is no other end why it should be knowne , then that thereby it might be applyed . and therefore in the scripture phrase , a wicked man and a foole are termes equivalent , because the right knowledge of divine truths , doth ever inferre the love and prosecution of them ; for every act in the will , whether of imbracing , or abominating any object , is grounded on some precedent iudgment of the understanding . nothing that by the ultimate dictate of each particular and practicall judgment is proposed as totally and supremely good , can possibly bee by the will refused , because therein it must needs resist the impresse of nature , which leads every , as well voluntary as necessary agent , unto an infallible pursuite of whatsoever is propos'd unto it , as a thing able by the accession of its goodnesse , to advance and perfect the nature of the other : and therefore whosoever beleeve not in christ iesus , and his death , nor doe imbrace and cling unto it , with all the desires of a most ardent affection , cannot possibly bee said to know him , because however they may have some few , broken , faint , and floating notions of him , yet hee is not by this knowledge propos'd unto the will , as its sole and greatest good ( for then he could not but be embraced ) but is in good earnest by the practick judgment undervalued and disesteemed , in comparison of other things , whose goodnesse and convenience unto sensuall and corrupt nature , is represented more cleerely . many men may bee able to discourse of the death of christ , after a speculative , and scholasticall manner , so profoundly , as that another who truely beleeves in him , shall not be able to understand it : and yet this poore soule that desires to know nothing but him , that accounts all things else dung in comparison of him , that endevours to be made conformable unto him in the communion and fellowship of his sufferings , that can in christs wounds see his safety , in christs stripes his medicine , in christs anguish his peace , in christs crosse his triumph ; doth so much more truely know him , as a man that is able safely to guide a ship through all the coasts of the world , doth better know the regions and situations of countries , than he who by a dexteritie that way is able to draw most exact and geographicall descriptions . boyes may bee able to turne to , or to repeate severall passages of a poet or oratour more readily than a grounded artist , who yet notwithstanding knowes the elegancy and worth of them farre better : and a stage-player can haply expresse with greater life of passion the griefes of a distressed man , than hee can himselfe , although altogether ignorant of the weight and oppression of them . it is not therefore logicall , historicall , speculative rememhrance of christ , but an experimentall and beleeving remembrance of him , which wee are to use in the receiving of these sacred misteries , which are not a bare type and resemblance , but a seale also , confirming , and exhibiting his death unto each beleeving soule . secondly , we must remember the death of christ , with a remembrance of thankefulnes for that great love which by it wee enjoy from him : certainely he hath no dram of good nature in him , who for the greatest benefit that can befall him doth not returne a recompence of remembrance , a which costs him nothing . our salvation cost christ a pretious price , his owne bloud , and shall not we so much as lay up the memory of it in our mindes , that wee may have it forth-comming to answer all the objections that can be made against our title to salvation ? consider with thy selfe the fearefulnes and horror of thy naturall estate , wherin thou wert expos'd to the infinite wrath of almighty god , whom thou therfore being both finite and impotent wert no way able to appease , subiect to the strokes and terrors , not onely of thine owne conscience , a bosome hell , but of that most exact justice , which it is as impossible for thee to sustaine with patience , as with obedience , to satisfy . the creatures thine enemies thine owne heart thy witnes , thy creator , thy judge , eternity of expreslelesse anguish , gnawing of conscience , despaire of deliverance , & whatsoever misery the most searching understanding can but imagine thy sentence , for according to his feare , so is his wrath , from this , and much more hath the death of christ , not onely delivered thee , but of a cast away , an enemy , a deplored wretch , weltring in thine owne bloud , rotting & stinking in thine owne grave , hath restored thee not only to thine originall interest , and patrimony , but unto an estate so much more glorious then that could have been , by how much the obedience of christ , is more pretious , then any thy innocency could possibly have performed . consider the odious filthines of sinne , the pertinacious adherence thereof unto thy nature , so that nothing but the incarnation , and bloud of the sonne of god , the creator of the world could wash it out ; consider the justice , and undispensable severity of our god against sinne , which would not spare the life of his owne sonne , nor be satisfied without a sacrifice of infinite , and coequall vertue with it selfe : consider that it was thy sinne , which were thy associates with iudas , and pilate , and the iewes to crucify him : it was thy hypocrisy which was the kisse that betraid him , thy covetousnes the thornes that crowned him , thy oppression , and cruelty the nayles , and speares that peirced him , thy idolatry and superstition the knee that mocked him , thy contempt of religion the spittle that defiled him , thy anger and bitternes the gall , and v●negar that distasted him , thy crimson , and redoubled sins the purple that dishonord him , in a word thou wert the iew that kild him . canst thou then have so many members as weapons wherewith to crucify thy saviour , and hast thou not a heart wherein to recognize , and a tongue wherewith to celebrate the benefits of that bloud which thy sinnes had powred out ? the fire is que●ched by that water which by its heate was caused to runne over , and shall not any of thy sins , be put out by the over-flowing of that pretious bloud which thy sinnes caused to run out of his sacred bodie ? lastly , consider the immensitie of gods mercie , and the unutterable treasures of his grace , which neither the provocations of thy sinne , nor the infinite exactnes of his owne justice could any way overcome , or constraine to dispise the worke of his owne hands or nor to compassionate the wretchednes of his creature though it cost the humiliation of the sonne of god , and the exinanition of his sacred person to performe it . lay together all those considerations , and certainly they are able even to melt a heart of adamant into thoughts of continuall thankfulnes towards so bountifull a redeemer . thirdly , wee must remember the death of christ with a remembrance of obedience even the commands of god should be sufficient to inforce our obedience . it is not the manner of law-makers to use insinuations , and plausible provokements , but peremptory , and resolute injunctions upon paine of penalty : but our god deales not onely as a lord , but as a father , he hath delivered us from the penalty , and now rather invites , then compels us to obedience , least by persisting in sinne we should make voyd unto our selves the benefit of christs death , yea should crucify him a fresh , and so bring upon our selves not the benefit but the guilt of his bloud . is it nothing thinke we that christ should die in vaine , and take upon him the dishonor , and shame of a servant to no purpose ? and disobedience , as much as in it lyes doth nullify , and make voyd the death of christ : is it nothing that that sacred bloud of the covenant should bee shed onely to be troden , and trampled under foote as a vile thing ? and certainely he that celebrates the memory of christs death in this holy sacrament with a willfully polluted soule , doth not commemorate the sacrifice , but share in the slaughter of him ; and receives that pretious blood not according to the institution of christ , to drinke it , but with the a purpose of iudas and the iewes , to shed it on the ground ; a cruelty so much more detestable then caines was , by how much the blood of christ is more pretious than that of abel . in the phrase of scripture , sinning against god , and forgetting of him , or casting of him behinde our backe , or bidding him depart from us , or not having him before our eies , are all of equall signification , neither is any thing cald remembrance in divine dialect which doth not frame the soule unto affections befitting the quality of the object that is remembred . he b is not said to see a pit , though before his eyes , who by starre-gazing or other thoughts falls into it ; nor hee to remember christ , though presented to all his senses at 〈◊〉 , who makes no regard of his presence . divine knowledge , being practicall , requires advertence and consideration , an essicacious pondering of the consequences of good or evill , and thereby a proportionable governement of our severall courses , which who so neglecteth , may bee properly said to forget , or to bee ignorant of what was before him , though not out of blindnesse , yet out of b inconsideratenesse , as not applying close unto himselfe the obiect represented , which if truely remembred , would infallibly frame the minde unto a ready obedience and conformitie thereunto . lastly , wee must remember the death of christ with prayer unto god , for as by faith wee apply to our selves , so by prayer wee represent unto god the father that his death as the merit and meanes of reconciliation with him : as prayer is animated by the death of christ ( which alone is that character that addes currantnesse unto them ) so is the death of christ not to bee celebrated without prayer , wherein wee doe with confidence implore gods acceptance of that sacrifice for us , in which alone hee is well-pleased . a open thine eyes unto the supplication of thy servants , to hearken unto all for which they shall call unto thee , was the prayer of salomon in the consecration of the temple . what , doth god hearken with his eyes unto the prayers of his people ? hath not hee that made the eare an eare himselfe , but must be faine to make use of another faculty unto a different worke ? certainely unlesse the eye of god be first open to looke on the bloud of his sonne , and on the persons of his saints bathed and sprinkled therewith , his eares can never be open unto their prayers . prayer doth put god in minde of his b covenant , and covenants are not to bee presented without seales ; now the seale of our covenant is the blood of christ , no testament is of force but by the death of the testator , whensoever therefore wee present unto god the truth of his owne free covenant in our prayers , let us not forget to shew him his owne seale too , by which wee are confirmed in our hope therein . thus are wee to celebrate the death of christ , and in these regards is this holy worke called by the d antients an unbloody sacrifice , in a mysticall and spirituall sense , because in this worke is a confluence of all such holy duties , as are in the scripture called spirituall sacrifices : and in the same sence was the lords table ofttimes by them called an altar , as that was which the reubenites erected on the other side of iordan , not for any proper sacrifice , but to bee a patterne and memoriall of that whereon sacrifice was offered . chap. xvii . inferences of practice from the severall ends of this holy sacrament . heere then in as much as these sacred elements are instituted to present and exhibit christ unto the faithfull soule , wee may inferre with what affection wee ought to approach unto him , and what reverent estimation to have of them . happinesse as it is the scope of all reasonable desires , so the confirmation of that happinesse is the solace and security of those that desire it . he ( said the prophet , speaking of christ ) shall bee the desire of all nations , in as much as without him that happinesse which all doe naturally desire , is but a meteor and fiction . so then wee see that even the light of our inbred reason , seconded and directed by divine truths doth leade us unto a desire of christ , who alone is the authour and matter of that happinesse , which is the true though unknowne object of all our naturall desires . now this happines in christ wee cannot have till we have actuall fruition of him , enjoy this blessednes we never can till we are vnited to him , no more then a dissected member enjoyes the vitall influences of the soule , and spirits . vnion unto christ wee cannot have untill it please him , by his spirit as it were to stoope from that kingdome where now he is , and to exhibit himselfe unto those whom it pleaseth him to assume into the unity of his body . other way to enjoy him here we can have none , since no man can at his pleasure or power lift up his eyes with steven to see him , or goe up with s. paul to the third heavens , to injoy him . now it hath pleased the wisdome of christ c ( whose honor ever it is to magnifie his power in his creatures weaknes and to borrow noe parcell of glory in his service from those earthly and elementary instruments which he useth in it ) by no other meanes to exhibite , and confirme the virtue of his sacred body unto us , with the life , and righteousnes that from it issueth , but onely by those poore and ordinary elements of bread , and wine in his sacrament unto which therefore he requireth such reverence , such hunger and affection as is in reason due to the hand that reacheth , to the seale that secureth , to the food that strengthneth that spirituall life in us , without which we cannot possibly reach unto the end of our very naturall , and created desires , happinesse and tranquillity . it behoves us therefore to beware how we give entertainment to any carnall thoughts , which goe about to vilifie , and undervalew the excellency of so divine misteries from the outward meannesse of the things themselves . say not like sullen d naaman , is not the wine in the vintners sellar , or the bread of mine owne table as good , as nourishing as is any in the temple ? certainly if thou be commanded some great worke for the procuring of so great a good , as there had beene betweene the service , and the reward we disproportion , so would even reason it selfe have dictated unto us a necessity of obeying rather then of disputing , how much rather when he biddeth us only to eat , and live . true it is that these creatures naturally have no more power to convey christ , then wax hath in it selfe to convey a lordship : yet as a small piece of wax when once in the vertue of a humane covenant or contract it is made the instrument to confirme , and ratifie , such a conveyance is unto the receiver of more consequence then all the wax in the towne besides , and is with the greatest care preserved : so these elements though physically the same which are used at our owne tables , yet in the vertue of that holy consecration , whereby they are made the instru●ments of exhibiting , and the seales of ascertaining gods covenant of grace unto us , are unto us more valewable then our barnes full of graine , or our presses full of grapes , and are to be desired with so farre distant an affection from the other that are common , as heaven is above earth . secondly , in that these elements are consecrated and exhibited for confirmation of our faith , wee thence see how the church hath her a degrees of faith , her b measure the spirit , her c deficiencyes of grace , her languishings , ebbings , imperfections , her decayes , blemishes and fals , which makes her stand in neede of being d perfected , builded , e rooted , established f in faith and righteousnes , g all things under the middle region are subject to winds , thunders , tempests , the continuall uncertainties of boysterous wheather , whereas in the heavens there is a perfect uniforme serenity , and calmenes : so when a christian comes once to his owne countrey unto heaven , he then comes unto an estate of peace , and security , a to be filled with the fulnes of god , where theeves do not breake thorowgh nor steale , where neither flesh nor satan have any admission , noe stormes of temptation , no ship-wrack of conscience , but where all things are spirituall , and peaceable . but in this earth , where satan hath power to goe from place to place to a compasse the world , to raise his tempests against the church even the b waves of ungodly men , can have no safety from any danger , which eyther his subtelty can contrive , or his malice provoke , or his power execute , or his instruments further , and therefore wee are here subject to more or fewer degrees of faintnes in our faith according as our strength , to resist the common adversary is lesse or greater . as in the naturall , so in the mysticall body , though all the parts doe in common pertake of life , yet one is more vitall then another , the heart , and head , then the hands , and feete , yea the same part is at one time more active , and quick then at others . one while overgrowne with humors , and stiffned with distempers , another while free , expedite , and able for the discharge of any vitall office . and this is that which drives us to a necessity of recovering our strength , and making up our breaches by this holy sacrament , which should likewise tell us in what humble esteeme wee ought to have our perfectest endowments , they being all subject to their faylings , and decaies . thirdly , in that these mysteries doe knit the faithfull together into the unity of on common body , we see what fellow feeling the faithfull should have of each other , how they should interest themselves in the se●verall states , and affections of their fellow members , to d rejoyce with those that rejoyce , and to weepe with those that weepe . as we should e thinke the same things , and so agree in a unity of judgments because f all led with one , and the same spirit which is the spirit of g truth , so we should all h suffer , and doe the same things , and so all concurre in a unity of affections , because i all animated by the same spirit , which is the k spirit of love too , l where there is dissention , and disagreement , there must needs be a severall law , where the law is diverse , the government differs too , and in a different government there must of necessity be a differēt subjection . he then that doth not sympathize with his brother , but nourisheth factious and uncharitable thoughts against him , doth therin plainly testifie , that he is not subject ( at least totally ) unto the same prince with him and then we know that there are but two princes , a prince of peace , and a prince of darkenes . nature is in all her operations uniforme , and constant unto her selfe a one tree cannot naturally bring forth grapes , and figgs , b out of the same fountaine cannot issue bitter water , and sweete , the selfe same vitall faculty of feeling which is in one member of the body is in all , because all are animated with that soule which doth not confine it selfe unto any one . the church of god is a c tree planted by the same hand , a d garden watred from the same fountaine , e a body quickned by the same spirit , the members of it are all brethren ; f begotten by one father of mercy , generated by one seede of the word , delivered g from one wombe of ignorance , fed with one bread of life , employd in one heavenly calling , brought up in one house-hold of the church , travellers in one way of grace , heires to one kingdome of glory , and when they agree in so many unities , should they then admit any fraction or disunion in their minds ? from adam unto the last man that shall tread on the earth is the church of god but one continued , and perfected body , and therefore we finde that as in the h body the head is affected with the grievances of the feete , though there be a great distance of place betweene them ; so the i holymen of god have mourned , and been exceedingly touched with the afflictions of the church even in after ages , though betweene them did interveane a great distance of time . certainly then k if the church of god lie in distresse , and we stretch our selves on beds of juory , if she mourne in sack-cloath , and we riot in soft rayment , if the wild bore of the forrest breake in upon her , and we send not out one prayer to drive him away , if there bee cleanenesse of teeth in the poore , and our teeth grinde them still , if their bowells be empty of food , and ours still empty of compassion , if the wrath of god bee enflamed against his people , and our zeale remaine still as frozen , our charity as cold , our affections as benum'd , our compassion as stupid as it ever was , in aword , if sion lye in the dust , and wee hang not up our harpes , nor pray for her peace , as wee can conclude nothing but that we are unnaturall members , so can wee expect nothing but the curse of a meroz , who went not out to helpe the lord. fourthly , in that this sacrament is gods instrument to ratifie and make sure our claime unto his covenant , we learne . first , therein to admire and adore the unspeakeable love of god , who is pleased not onely to make , but to confirme his promises unto the church . as b god , so his truth , whether of judgments or promises , are all in themselves immutable , and infallible in their event ; yet notwithstanding , as the sunne though in it selfe of a most uniforme light and magnitude , yet by reason of the great distance , and of the variety of mists and vapours through which the raies are diffus'd , it often seemeth in both properties to varie : so the promises of god ; however in themselves of a fixed and unmoveable certainty , yet passing through the various tempers of our minds one while serene and cleere , another while by the steeme of passions , and temptations of satan , foggie and distemperd , doe appeare under an inconstant shape . and for this cause , as the sunne doth it selfe dispell those vapours w ch did hinder the right perc●●tion of it ; so the grace of god , together with and by the holy sacrament communicated , doth rectifie the minde and compose those diffident affections w ch did before intercept the efficacie and evidence thereof . god made a covenant with our fathers , and not accounting that enough hee confirmed it by an oath , c that by 2. immutable things , wherein it was impossible for god to ly , they might have strong consolation who have had refuge to lay hold on the hope that is set before them . the strength wee see of the consolation depends upon the stability of the covenant . and is gods covenant made more firme by an oath than by a promise ? the truth of god is as his nature without d variablenesse or shadow of changing , and can it then bee made more immutable ? certainly as to infinitenes in regard of extension , so unto immutabillity in regard of firmenes , can there not bee any accession of degrees , or parts : all immutability being no●thing else but an exclusion of whatsoever might possibly occur to make the thing variable and uncertaine . so then the oath of god doth no more adde to the certainty of his word then doe mens oathes and protestations to the truth of what they affirme ; but because wee consist of an earthly and dull temper , therefore god when he speakes unto us doth ingeminate his compellations , a o earth , earth , earth , heare the word of the lord. so weake is our sight , so diffident our nature , as that it seemes to want the evidence of what it sees : peradventure god may repent him of his promise , as he did sometime of his b creature . why should not the covenant of grace bee as mutable as was that of gwords ? god promised to c establish sion for ever , and yet sion , the city of the great god is fallen ; was not d shilo beloved , and did not god forsake it ? had e comah beene as the signet of his hand , had hee not yet beene cast away ? was not f ierusalem a vine of gods planting , and hath not the wild boare long since rooted it up ? was not g israel the naturall olive that did partake of the fat and sweetnesse of the roote , and is yea cut off , and wrath come upon it to the uttermost ? though god be most immutable , may he not yet alter his promise ? did the abrogation of ceremonies prove any way a change in him who was as well the erector as the dissolver of them ? though the sunne be fastned to his owne spheare , yet may hee bee moved by another orbe . what if gods promise barely considered , proceed from his antecedent and simple will of benevolence towards the creature , but the stability and certainty of his promise in the event depend on a second resolution of his consequent will , which presupposeth the good use of mine owne liberty ? may not i then abuse my free will and so frustrate unto my selfe the benefit of gods promise ? is not my will mutable , though gods bee not ? may not i sinke and fall though the place on which i stand be firme ? may not i let goe my hold though the thing which i handle bee it selfe fast ? what if all this while i have beene in a dreame , mistaking mine owne private fancies and misperswasions for the dictates of gods spirit ? mistaking satan ( who useth to transforme himselfe ) for an angell of light ? god hath promised , it is true , but hath hee promised unto mee ? did hee ever say unto mee , simon , simon , or saul , saul or samuel , samuel ? or if hee did , must he needs performe his promise to me , who am not able to fulfill my conditions unto him ? thus , as unto men floating upon the sea , or unto distempered braines , the land and house though immoveable seeme to reele , and totter , or as unto weake eyes , every thing seemes double : so the promises of god however built a on a sure foundation , his counsell , and fore-knowledge , yet unto men prepossest with their owne private distempers doe they seeme unstable and fraile , unto a weake eye of faith gods covenant to bee ( if i may so speake ) b double , to have a tongue , and a tongue , a promise , and a promise , that is , a various and uncertaine promise . and for this cause ( notwithstanding c diffident and distrustfull men doe indeed deserve what they suspect , and are worthy to suffer what they unworthily doe feare ) doth god yet in compassion towards our fraitly condescend to confirme his promises by an oath , to engage the truth of his own essence for performance , to seale the patent which he hath given with his own blood , and to exhibite that seale unto us so often as with faith wee approach unto the communion of these holy mysteries . and who can sufficiently admire the riches of this mercy which makes the very weakenesses and imperfections of his church occasions of redoubling his promises unto it ? secondly , in that this sacrament is the instrumentall cause of confirming our faith from this possibility , yea , facility of obtaining , we must conclude the necessity of using so great a benefit , wherein wee procure the strengthning of our graces , the calmeing of our consciences , and the experience of gods favour ; in the naturall body there being a continuall activity and conflict betweene the heate and the moisture of the body , and by that meanes a wasting depassion , and decay of nature , it is kept in a perpetuall necessity of succouring it selfe by food : so in the spirituall man there being in this present estate an unreconcileable enmity betweene the spirit , and the flesh , there is in either part a propension towards such outward food , whereby each in its distresses may be releeved . the flesh pursues all such objects as may content and cherish the desires thereof , which the apostle calleth the provisions of lust . the spirit of the contrary side strengthens it selfe by those divine helps which the wisedome of god had appointed to conferre grace , and to settle the heart in a firme perswasion of its owne peace . and amongst these instruments this holy sacrament is one of the principall , which is indeed nothing else but a visible oath , wherein christ giveth us a tast of his benefits and engageth his owne sacred body for the accomplishing of them , which supporteth our tottering faith and reduceth the soule unto a more setled tranquility . fifthly , in that in this one all other types were abrogated and nullified , wee learne to admire and glorifie the love of god , who hath set us at liberty from the thraldome of ceremonies , from the costlinesse , and difficulty of his service , with which his owne chosen people were held in a bondage , under the pedagogie and governement of schoole-masters , the ceremoniall and judiciall law , as so many notes of distinctions charactristicall differences , or b wall of separation betweene iew and gentile , untill the comming of the messias , which c was the time of the reformation of all things , wherein the gentiles were by his death to bee ingrafted d into the same stocke , and made partakers of the same juyce and fatnesse , the e shadowes to bee removed , the f ordinances to bee canceld , the law to bee g abolished : for h the law came by moses , but grace and truth by iesus christ ; grace in opposition to the curse of the morall law , truth in opposition to the figures and resemblances of the ceremoniall law. the iewes in gods service were bound unto one place , and unto one forme , no temple or ministration of sacrifices without ierusalem , nor without expresse prescription , no use of creatures without difference of common and uncleane : wheras unto us i all places are lawfull and pure k all things lawfull and pure , every country a canaan , and every city a ierusalem , and every oratory a temple . it is not an ordinance but a l prayer which sanctifieth and maketh good unto our use m every creature of god. but yet though we under the gospell are thus set at liberty from all manner ordinances which are not of intrinsecall , eternall , and unvariable necessity ; yet may this liberty in regard of the nature of things indifferent bee made a necessity in respect of the use of them . we may not thinke that our liberty is a licentious , and unbounded liberty , as if christ had been the author of confusion , to leave every man in the externall carriages of his worship unto the conduct of his private fancy . this were to have our a liberty for a cloake of naughtines , and as b an occasion to the flesh : but we must alwayes limite it by those generall , and morall rules of piety , loyalty , charity , and sobriety . use all things we may indifferently without subjection or bondage unto the thing but not without subjection unto god , and superiors . use them we may but with * temperatnes , and moderation , use them we may but with respect c to gods glory , use them we may , but with d submission to authority , use them we may , but with e avoyding of scandall . christian liberty consisteth in the inward freedome of the f conscience , whose onely bond is a necessity of doctrine , not in outward conformity or observances onely , whose bond is a necessity of obedience , and subordination unto higher powers , which obeying , though wee become thereby subject unto some humane , or ecclesiasticall ordinances , the conscience yet remaines uncurbed and at liberty . secondly , we have hereby a great encouragement to serve our god in g spirit , and in truth , being delivered from all those burdensome accessions which unto the inward worship were added in the legall observances . in spirit in opposition unto the carnall , in truth , in opposition unto the typicall ceremonies . the services of the iewes were celebrated in the bloud , and smoake , of unreasonable creatures , but ours in the gospell must be a spirituall , a h reasonable service of him , for as in the word of god the i letter profiteth nothing , it is the spirit that quickneth , so in the worship of god likewise , the knee , the lip , the eye , the hand alone profiteth not at all , it is the spirit that worshippeth . it is not a macerated body , but a contrite soule which he respecteth ; if there be palenes in the face , but bloud in the heart , if whitenes in the eye but blacknes in the soule , if a drooping countenance but an unbended conscience , if a knee bowing downe in the temple of god , and thoughts rising up against the grace of god the head like a bul-rush , and the heart like an adamant , in a word if there bee but a bodily , and unquickned service , a schisme in the same worshipper betweene his outward , and his inward man , he that is not a god of the dead but of the living , hee that accompteth in the leviticall law , carcases , as uncleane things , ( as being in the neerest disposition to rottennes , and putrefaction ) will never smell any sweete savor in such services . b what have i to doe ( saith god with your sacrifices , and my soule hateth your new moones , and your appointed feasts . my sacrifices , and my c sabboths they were by originall institution , but your carnall observance of them hath made them d yours . even the e heathen idols themselves did require rather the truth of an inward then the pompe of an outward worship , and therefore they forbad all f profane people any accesse to their services . and god certainly will not be content with lesse then the divill . sixtly , in that by these frequent ceremonies we are led unto the celebration of christs death , and the benefits thereby arising unto mankinde , we may hence observe the naturall deadnes , and stupidity of mans memory in the things of his salvation . it is a wonder how a man should forget his redeemer that ransomed him with the price of his owne bloud , to whom he oweth whatsoever he either is or hath , him whom each good thing we injoy leadeth unto to the acknowledgment of . looke where we will , he is still not onely in us , but before us . the wisdome of our minds , the goodness of our natures , the purposes of our wills and desires , the calmenes of our consciences , the hope , and expectation of our soules and bodies , the liberty from law , and sinne , what ever it is in or about us which we either know , or admire , or enjoy , or expect , he is the treasury whence they were taken , the fulnes whence they were received , the head which transferreth the hand which bestoweth them , we are on all sides compassed , and even a hedged in with his blessings ; so that in this sense we may acknowledge a kind of ubiquity of christs body , in as much as it is every where even visible , and palpable in those benefits which flow from it . and yet we like men that looke on the river nilus , and gaze wonderously on the streames , remaine still ignorant of the head , and originall from whence they issue . thus as there is betweene bloud , and poyson such a naturall antipathy as makes them to shrinke in , and retire at the presence of each other : so though each good thing we enjoy serve to present that pretious blood which was the price of it unto our soules , yet there is in us so much venome of sinne as makes us still to remove our thoughts from so pure an object . as in the knowledge of things many men are of so narrow understandings that they are not able to raise them unto consideration of the causes of such things , whose effects they are haply better acquainted with , then wiser men ; it being the worke of a discursive head , to discover the secret knittings , obscure dependances , of naturall things on each other : so in matters of practice in divinity many men commonly are so fastned unto the present goods which they enjoy , and so full with them that they either have noe roome , or noe leisure , or rather indeed no power , nor will to lift up their minds from the streames unto the fountaine , or by a holy logick to resolve them into the death of christ from whence if they issue not , they are but fallacies , and sophisticall good things , and what ever happines we expect in or from them , will prove a non sequitur at the last . remember , and know christ indeed , such men may , and do in some sort , sometimes to dishonor him , at best but to discourse of him . but as the phylosopher speakes of intemperate men , who sin , not out of a full purpose uncontroled swinge of vitious resolutions , but with checks of judgement and reluctancy of reason , that they are but a halfe vitious ( which yet is indeed but an halfe-truth . ) so certainly they , who though they doe not quite forget christ , or cast him behinde their backe , doe yet remember him onely with a speculative contemplation of the nature and generall efficacy of his death , without particular application of it unto their owne persons and practices , have but a halfe and halting knowledge of him . certainely a meere schoole-man who is able exactly to dispute of christ and his passion , is as farre from the length , and breadth , and depth , and heigth of christ crucified , from the requisite dimensions of a christian , as a meere surveiour or architect , who hath onely the practise of measuring land or timber , is from the learning of a geometrician . for as mathematicks , being a speculative science cannot possibly bee compris'd in the narrow compasse of a practicall art ; so neither can the knowledge of christ , being a saving and practick knowledge be compleat , when it floats only in the discourses of a speculative braine . and therefore christ at the last day will say unto many men who thought themselves great clerks , and of his neere acquaintance , even such as did preach him and doe wonders in his name , that hee never b knew them , and that is an argument , that they likewise never knew him neither . for as no man can see the sunne , but by the benefit of that light which from the sunne shineth on him : so no man can know christ , but those on whom christ first shineth , and whom he vouch safeth to know , mary magdalen could not say rabboni to christ , till christ first had said mary to her . and therefore that we may not faile to remēber christ aright , it pleaseth him to institute this holy sacrament as the image of his crucified body , whereby wee might as truely have christs death presented unto us , as if he had beene c crucified before our eyes . secondly , we see here who they are who in the sacrament receive christ , even such as remember his death with a recognition of faith , thankefulnesse and obedience . others receive onely the elements , but not the sacrament , as when the king seales a pardon to a condemned malefactour , the messenger that is sent with it receives nothing from the king but paper written and sealed , but the malefactor ( unto whom onely it is a gift ) receives it as it were a resurrection . certainely there is a staffe as well of sacramentall as of common bread , the staffe of common bread is the blessing of the lord , the staffe of the sacramentall is the body of the lord ; and as the wicked , which never looke up in thankfulnes unto god , doe often receive the bread without the blessing , so here the element without the body , they receive indeed , as it is fit uncleane birds should doe , nothing but the carcasse of a sacrament , the body of christ being the soule of the bread , and his bloud the life of the wine . his body is not now any more capable of dishonour , it is a glorified body , and therefore will not enter into an earthy , and uncleane soule : as it is corporally in heaven , so it will be spiritually and sacramentally in noe place but a heavenly soule . thinke not that thou hast received christ , till thou hast effectually remembred , seriously meditated , and been religiously affected , and inflamed with the love of his death , without this thou maist be guilty of his body , thou canst not be a partaker of it : guilty thou art , because thou didst reach out thy hand with a purpose to receive christ into a polluted soule , though he withdrew himselfe from thee . even as mutius sevola was guilty of porsena's bloud , though it was not him , but another whom the dagger wounded ; because the error of the hand cannot remove the malice of the heart . chap. xviii . of the subject , who may with benefit receive the holy sacrament , with the necessary qualifications thereunto , of the necessity of due preparation . we have hitherto handled the sacrament it selfe ; wee are now breifly to consider the subject whom it concerneth , in whom we will observe such qualifications as may fit , and predispose him for the comfortable receiving , and proper interest in these holy mysteries . sacraments , since the time that satan hath had a kingdome in the world , have been ever notes , and characters whereby to distinguish the church of god from the ethnick , and unbeleeving part of men ; so that they being not common unto all mankinde , some subject unto whom the right , and propriety of them belongeth must bee found out . god at the first created man upright , framed him after his owne image , and endowed him with gifts of nature , able to preserve him entire in that estate wherein he was created . and because it was repugnant to the essentiall freedome wherein he was made , to necessitate him by any outward constraint unto an immutable estate of integrity , he therefore so a framed him that it might be within the free liberty of his owne will to cleave to him , or to decline from him . man being thus framed , abused this native freedome , and committed sinne , and thereby in the very same instant became really , and properly dead . for as he was dead iudicially in regard of a temporall , and eternall death ( both which were now already pronounced though not executed on him ) so was he dead actually , and really in regard of that spirituall death ; which consisteth in a separation of the soule from god , and in an absolute immobility unto divine operations . but mans sinne did not nullifie gods power . he that made him a glorious creature when he was nothing , could as easily renew , and rectifie him when he fell away . being dead , true it is , that active concurrence unto his owne restitution he could have none , but yet still the same passive obedience , and capacity which was in the red clay of which adams body was fashioned unto that divine image which god breathed into it , the same had man being now fallen unto the restitution of those heavenly benefits and habituall graces which then hee lost ; save that in the clay there was onely a passive obedience , but in man fallen there is an b active rebellion , crossing resistance , and withstanding of gods good worke in him . more certainely than this hee cannot have , because howsoever in regard of naturall and reasonable operations hee bee more selfe-moving than clay , yet in regard of spirituall graces hee is full as dead . even as a man though more excellent then a beast , is yet as truely and equally not an angell as a beast is . so then thus farre wee see all mankinde doe agree in an equallity of creation , in a universallity of descrtion , in a capacity of restitution . god made the world that therein hee might commuicate his goodnesse unto the creature , and unto every creature in that proportion as the nature of it is capable of . and man being one of the most excellent creatures is amongst the rest capable of these two principall attributes , holinesse , and happinesse , which two god out of his most secret counsell and eternall mercy , conferreth on whom he had chosen and made accepted in christ the beloved , shutting the rest either out of the compasse , as heathen , or at least out of the inward priviledges and benefits of that covenant which hee hath established with mankind , as hypocrites and licentious christians . now as in the first creation of man , god did into the unformed lumpe of clay infuse by his power the breath of life and so made man , so in the regeneration of a christian doth hee in the naturall man who is dead in sinne , breathe a principle of spirituall life , the first act , as it were , and the originall of all supernaturall motions , whereby hee is constituted in the first being of a member of christ. and this first act is faith , the soule of a christian , that whereby we a live in christ , so that till wee have faith wee are dead and out of him . and as faith is the principle ( next under the holy-ghost ) of all spirituall life here , so is baptisme the sacrament of that life , which accompanied and raised by the spirit of grace , is unto the church though not the cause , yet the b meanes in and by which this grace is conveyed unto the soule . now as adam after once life was infus'd into him , was presently to preserve it by the b eating of the fruites in the garden where god had placed him , because of that continuall depashion of his radicall moysture by vita●l heat ▪ which made nature to stand in need of succours and supplies from outward nourishment : so after man is once regenerated and made alive , hee is to preserve that faith which quickneth him by such food as is provided by god for that purpose , it being otherwise of it selfe subject to continuall languishings and decayes . and this life is thus continued and preserved amongst other meanes by the grace of this holy eucharist , which conveyes unto us that true food of life , the body and bloud of christ crucified . so then in as much as the sacrament of christs supper is not the sacrament of regeneration , but of sustentation and nourishment ; and in as much as no dead thing is capable of being nourished ( augmentation being a vegetative and vitall act ) and lastly in as much as the principle of this spirituall life is faith , and the sacrament of it baptisme , it followeth evidently that no man is a subject quallified for the holy communion of christs body , who hath not beene before partaker of faith and baptisme . in heaven , where all things shall bee perfected and renewed , our soules shall be in as little neede of this sacrament , as our bodies of nourishment . but this being a state of imperfection subject to decayes , and still capable of further augmentation , wee are therefore by these holy mysteries to preserve the life which by faith and baptisme wee have received : without which life , as the sacrament doth conferre and confirme nothing , so doe we receive nothing neither but the bare elements . christ is now in heaven , no eye sharpe enough to see him , no arme long enough to reach him but onely faith . the sacrament is but the c seale of a covenant , and covenants essentially include conditions , and the condition on our part is faith , no faith no covenant , no covenant no seale , no seale no sacrament . d christ and beliall will not lodge together . having thus found out the first necessary quallification of a man for the receiving of the holy eucharist , without which hee is absolutely as uncapable of it , as a dead man of food , we may the more easily looke into the next more immediate and particular , consisting in that preparatory act of e examination or triall of the conscience touching its fitnesse to communicate , because the former is to bee the rule and measure by which wee proceed in the latter . f some things there are which men learne to doe by doing of them , and which are better perform'd , and the dangers incident unto them better avoided by an extemporary dexterity , than by any premeditation or forecast . but yet generally since matters of consequence are never without some perplexed difficulties not discernable by a sudden intuition , and since the mindes of men are of a limited efficacy , and therefore unfit for any serious worke , till first dispossessed of all different notions which might divert , and of all repugnant principles or indispositions which might op●pose it in the performance of any great businesse set upon with sudden , uncomposed and uncollected thoughts ; it is very necessary before wee undertake any serious and difficult worke , both to examine the sufficiency , and to prepare the instruments by which wee may bee enabled to performe it . thus wee see in the workes of nature , those which admit of any latitude or degrees of perfection are seldome done without many previous dispositions to produce them . in plants and vegetables the earth is to bee opened , the seed to bee scattered , the raine to moysten , the sunne to evocate and excite the seminall vertue , and after all this comes a fruitfull harvest : and so in generation of all other naturall bodies there are ever some antecedent qualities introduc'd by meanes whereof nature is assisted and prepared for her last act . so in the workes of art wee finde how a wrestlers and runners in races did supple their joynts with oyntments and diet their bodies that by that meanes they might be fit for those bodily exercises ; how b those romane fencers in their gladiatory fights did first use presatory or dulled weapons before they entred in good earnest into the theater , and then their custome was , first to carry their weapons to the prince to have his allowance of the fitnesse of them before they used them in fighting . the c lacedemonians were wont to have musicall instruments before their warres , that thereby their courage might bee sharpned , and their mindes raised unto bold attempts . and wee reade of d scipio africanus , that ever before hee set himselfe upon the undertaking of any great businesse , his manner was to enter the capitole , to submit his projects unto the judgment of the gods , and to implore their aid and allowance for the good successe of such his enterprises . a thing for the substance of it , practised by all the ethnicks before they addressed themselves unto any worke of consequence , whose constant use it was to have recourse unto their gods in e prayers , for benediction and encouragement . and it was a religious observation in the romane superstitious sacrifices for a a servant that stood by , to put the priest in minde what hee was about , and to advise him to consider maturely , and to doe with his whole mind , and endeavour that worke hee was to performe . and b whatsoever vessells , or garments were in those solemnities used , were before-hand washed and cleansed , that they might bee fit instruments for such a worke . thus farre wee see the light of reason , and the very blindnesse of superstition enforceth a necessity of preparation unto any great , especially divine , worke . if wee looke into the holy scriptures wee may finde god himselfe a patterne of these deliberate preparations . in making the world it had beene as easie for him in one simple command to have erected this glorious frame at once , as to be six daies in the fashioning of it . but to exhibite unto us an example of temperate , and aduis'd proceedings , he first provides the materialls , and then superadds the accomplishment and perfection . in the dispensing of his judgments hee first prepares them , before hee inflicts them , he hath whet his sword , and bent his bow , and made ready his arrowes , before he strikes or shootes : his eye comes before his hand ; c he comes downe to see sodome before to consume it . hee examines before he expells , d adam where art thou ? before he drive him out of paradise . nay in the very sweetest of all his attributes , his mercy we find him first e consider his people israel , before he sends moses to deliver them . in like manner our blessed saviour , though having in him the fulnes of the god-head , the treasures of wisdome , and grace without measure , he was therefore perfectly able to discharge that great worke unto which the father had sealed him , was yet pleased to prepare himselfe both unto his propheticall , and sacerdotall obedience by f baptisme , g fasting , temptation , and h prayer , that the practise of this great worke , where it was not necessary , might be a president , unto us who are not able of our selves to thinke , or to doe any good thing , a in the building of salomons temple the stones were perfected , and hewed before they were brought , there was neither hammer , nor axe , nor any toole of iron heard in the house while it was in building . and so should it be in the temple of which that was a type even in the mysticall body of christ , every man should be first hewed , and fitted by repentance , and other preparatory workes before he should approach to incorporate himselfe into that spirituall , and eternall building . in the observation of leviticall ceremonies wee may note that b before the celebration of the passeover the lambe was to be taken and severed from the flocke three dayes ere it was slaine , in which time the people might in that figure learne to sanctifie themselves , and to be seperated from sinners . and our saviour christ in the celebration of the last supper , would not have so much as the c roome unprovided , but he sent his disciples before hand about it . teaching us that in sacred things there should be first a preparation before a celebration . so then we see in generall the necessity of preparing , and deliberating before we addresse our selves unto the performance of any holy worke , and if any where , certainly in this worke of the sacrament most necessary it is . though gods commands by his apostle were bond enough to inforce us the d necessity of obedience , depending rather on the author then on the emolument of the law , yet god , who is not wanting all wayes to winne men unto the observance of what he requires , urgeth us thereunto not onely with an argument of debt because we are his servants , but with an argument of profit too , because the omission of it will not onely nullifie unto us the benefit of his sacrament but make us , guilty of that very bloud which was shed for the salvation of the world , and turne that into judgment which was intended for mercy . what this danger of being guilty of christs blood is , i will not stand long to explaine . briefly , to be guilty , of the body and bloud of christ , is to offer some notable contempt , and indignity unto the sufferings of christ , to sinne against the price of our redemption , and to a vilifie and set at nought the pretious bloud of the new covenant , as if it were a common , and profane thing when men out of ignorant , sensuall , secure , presumptuous , formalizing , inconsiderate , and profane affections approach unto christs table to communicate of him . to be guilty of bloud is in some sort , or other to b shed it , and to joyne with the crucifiers of christ . a sinne , which as it drove iudas to dispaire , and to end with himselfe , who had begunne with his master , so doth it to this day lie with the heaviest curse that ever that people indured , on the off-spring of those wicked iewes , whose imprecation it was , his bloud be on us , and on our children . as christ on the crosse was in regard of himselfe offered up unto the father , but in regard of pilat , and the iewes crucified ; so is his bloud in the sacrament by the faithfull received , by the wicked shed , and spilt on the ground , when not discerning or differencing the lords body from other ordinary food , they rush irreverendly to the participation of it . for a man may be guilty of the blood of christ though he receive it not at all , as a man may of murther though he hit not the party against whom his weapon was directed . c it is not the event but the purpose which specifies the sinne . the anger of a dog is as great , when he barkes at the moone which is above his malice , as when at a man whom he may easily bite . the malice of the apostate who shot up d darts against heaven was no lesse then if he had hit the body of christ at whom he shot . if that which is done unto the apostles of christ is done unto him , because they are his ambassadores , and if that which is done unto the poore , and distressed flocke of christ , is done unto him because they are his members , then surely that which is done unto the sacrament of christ must needs be done unto him too , in as much as it is his representation , and image . for a man may be guilty of treason , by offering indignity to the picture , coyne , garment , or seale of a prince . the dishonour that is done to the image ( it being a relative thing ) doth ever reflect on the originall it selfe . and therefore the romans when they would dishonor any man , would shew some disgrace to e the statues that had bin erected to his honour , by demolissing , breaking , downe , and dragging them in the dirt. againe a man may be guilty of the bloud of christ by reaching forth his hand to receive it having noe right unto it . a sacriledge it is , to lay hold wrongfully on the lords inheritance , or on any thing consecrated to the maintenance of his worship , and service ; but this certainly by so much the greater by how much the lords body is more pretious then his portion . to counterfeit right of inheritance unto some kingdome hath beene ever amongst men unfortunate , and capitall . we know how ill it is succeeded with the counterfeit a nero amongst the romans , and that forged duke of yorke in the time of henry the seventh . and surely no lesse succesfull can their insolence be , who having by reason of their unworthy approach noe clayme nor interest unto the benefits of christs body , doe yet usurpe it , and take the kingdome of heaven as it were by rapine , and presumptuous violence . certainly if christ will not have the wicked to take his b word much lesse his body into their mouths ; if the c raine that falleth to the ground returnes not empty , but according to the quality of the ground on which it falls maks it fruitfull eyther in herbs meete for the use of men that dressed it , or in thornes , and briars that are neere unto cursing , impossible it is that the blood of christ in his sacrament should be uneffectuall , whether for a blessing unto the faithfull , or for a curse to those that unworth●ly receive it . so then necessary it is that before the communication of these sacred mysteries , a man prepare himselfe by some previous devotions ; and for this cause wee finde our e saviour christ washing his disciples feet , that is cleansing their earthly , and humane affections before his institution of this sacrament . and we finde ioseph of arimathea f wrapping his dead body in a cleane linnen garment , and putting it into a new tombe , never yet defiled with rottennes , and corruption . and can we imagine that he that endured not an uncleane grave or shrowd will enter into a sinfull , and unprepared soule . the everlasting dores must first bee lifted up before the king of glory will enter in . chap. xix . of the forme or manner of examination required , which is touching the maine quallification of a worthy receiver , faith : the demonstration whereof is made , first , from the causes secondly , from the nature of it . having thus discovered the necessity of preparation , and that standing in the examination and triall of a mans conscience ; it followeth that wee conclude with setting downe very compendiously the manner of this examination , onely naming some principall particulars . the maine querie is whether i am a fit guest to approach gods table , and to share in the fellowship of his sufferings . the suffrings of christ are not exposed unto the rapine and violence of each bold intruder , but he who was first the author , is for ever the despenser of them . and as in the dispensation of his miracles , for the most part , so of his sufferings likewise , there is either a question premised , beleevest thou , or a condition included , bee it unto thee as thou beleevest . but a man may bee alive , and yet unfit to eate , nor capable of any nourishment by reason of some dangerous diseases , which weaken the stomacke , and trouble it with an apepsie , or difficulty of concoction . and so faith may sometimes in the habit lye smothered , and almost stifled with some spirituall lethargie , binding up the vitall faculties from their proper motions . and therefore our faith must be an operative , and expedite faith , not stupified with any knowne and practised course of sinne , which doth ever weaken our appetite unto grace , they being things unconsistent . the matter then wee see of this triall must bee that vitall quallification which predisposeth a man for the receiving of these holy mysteries , and that is faith . to enter into such a discourse of faith , as the condition of that subject would require were a labour beyond the length of a short meditation , and unto the present purpose impertinent . wee will therefore onely take some generallities about the causes , nature , properties or effects of faith ( which are the usuall mediums of producing assents ) and propose them by way of interrogation to the conscience , that so the major and minor being contriv'd , the light of reason in the soule may make up a practicall syllogisme ▪ and so conclude either its fitnesse or indisposition towards these holy mysteries . first , for the causes of faith , not to meddle with that extraordinary cause , i meane miracles , the ordinary are the word of god , and the spirit of god , the word as the seed , the spirit as the formative and seminall virtue making it active , and effectuall : for the letter profiteth nothing , it is the spirit which quickneth . what the formality of that particular action is , whereby the word and spirit doe implant this heavenly branch of faith in the soule . ( faith it selfe having in its nature severall distinct degrees , some intellectuall of assent , some fiduciall of relyance , and confidence , some of abnegation , renouncing , and flying out of our selves , as insufficient for the contriuance of our owne salvation , and so in congruity of reason requiring in the causes producing them severall manners of causalities ) as i take it not necessary , so neither am i able to determine . i shall therefore touch upon some p●incipall properties of either , all which if they concurre not unto the originall production , doe certainely to the raduation and establishing of that divine virtue , and therefore may justly come within the compasse of those premises , from the evidences of which assumed and applied , the conscience is to conclude the truth of its faith in christ. and first for the word , to let passe those properties which are onely the inherent attributes , and not any transient operations thereof ( as its sufficiency , perspicuity , majesty , selfe-authority , and the like ) let us touch upon those which it carrieth along with it into the conscience , and i shall observe but two , its a light , and its b power : even as the sunne where ever it goes doth still carry with it that brightnesse whereby it discovereth , and that influence whereby it quickneth inferiour bodies . first , for the word , the properties thereof are first to make manifest and to discover the hidden things of darknesse , for whatsoever doth make manifest is light . the heart of man naturally is a labyrinth of c darknesse , his workes , d workes of darknesse , his prince , a prince of darkenesse , whose projects are full of darknesse , they are a depths , b devices , c craftinesse , d methods . the word of god alone is that light e which maketh manifest the secrets of the heart , that f glasse wherein wee may see both our selves , and all the devices of satan against us discovered . and secondly by this act of manifesting doth light distinguish one thing from another . in the darke we g make no difference of faire or foule , of right or wrong waies , but all are alike unto us : and so while wee continue in the blindnes of our naturall estate , wee are not able to perceive the distinction betweene divine , and naturall objects , but the word of god like a touchstone , discovereth the differences of truth , and falshood , good , and evill , and like fire seperateth the pretious from the vile . secondly , light is quickning , and a comforting thing . the glory of the saints is an k inheritance of light , and they are l children of light who shall shine as the sunne in the firament , whereas darknes is both the title , and the portion of the wicked . the times of darknes men make to be the times of their sleeping , ( which is an image of death , ) t is in the light onely that men worke : and so the word of god is a comforting word ; it was m davids delight , his hony-combe . and it is a quickning word too , for it is the n word of life . lastly , o light doth assist , direct , and guide us in our waies , and so doth the word of god , it is a p lanterne to our feete , and a light unto our pathes . secondly , for the power of the word , it is two fold , even as all power is , a governing power in respect of that which is under it , and a subduing power in respect of that which is against it . first the word hath a governing power , in respect of those which are subject to it ; for which cause it is every where called a law , and a q royall , that is , a commanding soveraigne law , it beares dominion in the soule conforming each faculty to it selfe , directeth the righteous , furnisheth unto good workes , raiseth the drooping , bindeth the broken , comforteth the afflicted , reclaimeth the straggling . secondly , it subdueth all emnity , and opposition , discomfiteth satan , beateth downe the strong holdes of sinne , t is r a sword to cut off , a s weapon to subdue , a t hammer to breake in peeces whatsoever thought riseth up against it . now then let a mans conscience make but these few demands unto it selfe . hath the light , and power of gods word discovered it selfe unto mee ? have the scriptures made me knowne unto my selfe ? have they unlocked those crooked windings of my perverse heart ? have they manifested unto my soule not onely those sinnes which the light of reason could have discerved , but even those privy corruptions which i could not otherwise have knowne ? have they acquainted me with the devices of satan , wherewith he lieth in waite to deceive ? have they taught me to distinguish betweene truth , and appearances , betweene goodnes , and shaddowes , to finde out the better part , the one necessary thing , and to adhere unto it ? am i sensible of the sweetnes and benefits of his holy word , doth it refresh my soule , and revive me unto every good worke ? is it unto my soule like the a hony combe , like b pleasant pastures , like c springs of water , like [ d ] the tree of life ? doe i take it along with me wheresoever i goe , to preserve me from stumbling , and straggling in this valley of darknes , and shaddow of death ? againe doe i feele the power of it like a royall commanding law , bearing rule in my soule ? am i willing to submit , and resigne my selfe unto the obedience of it ? doe i not against the cleere , and convincing evidence thereof , entertaine in my bosome any the least rebellious thought ? doe i spare noe agag , noe ruling sinne ? withdraw noe wedge or babilonish garment , noe gainefull sin ? make a league with noe gibeonite , noe pretending sinne ? but doe i suffer it like ioshua to destroy every cananite , even the sinne which for sweetnes i roled under my tongue ? doth it batter the towers of ierico , breake downe the bul-warkes of the flesh ? lead into captivity the corruptions of nature ? mortifie , and crucifie the old man in me ? doth it minister comforts unto me in all the ebbs , and droopings of my spirit , even above the confluence of all earthly happines , and against the combination of all outward discontents ? and doe i set up a resolution thus alwayes to submit my selfe unto the regiment thereof ? in one word , doth it convince me of sin in my selfe , and so humble me to repent of it ? of righteousnes in christ , and so raise me , to beleeve in it , of his spirituall judgment in governing the soules of true beleevers by the power of love , and beauty of his graces , and so constraine , and perswade me to be obedient unto it ? these are those good premises out of which i may infallibly conclude , that i have had the beginnings , the seeds of faith shed a abroad in my heart , which will certainly be further quickned by that holy spirit who is the next , and principall producer of it . the operations of this holy spirit being as numberlesse , as all the holy actions of the faithfull , cannot therefore all possibly be set downe , i shall touch at some few which are of principall , and obvious observation . first of all , the spirit is a spirit of liberty , and a spirit of prayer , it takes away the b bondage , and c feare , wherein we naturally are ( for feare makes us runne from god as from a punishing , and revenging iudge , never any man in danger fledde thither for succour whence the danger issued , feare is so farre from this that it d betrayeth and suspecteth those very assistances which reason offereth ) and it enableth us to have accesse and recourse unto god himselfe whom our sins had provoked : and in our prayers , like aron , and hurr , it supporteth our hands that they doe not faint nor fall . it raiseth the soule unto divine and unutterable petitions , and it melteth the heart into sights and groanes that cannot be expressed . secondly , the holy ghost is compared unto a witnesse , whose proper worke it is to reveale and affirme some truth which is called in question . there is in a mans bosome by reason of that enmity and rebellion betwixt the flesh and the spirit , and by meanes of satans suggestions sundry dialogues , and conflicts wherein satan questioneth the title wee pretend to salvation . in this case the spirit of a man ( as one cannot choose but do when his whole estate is made ambiguous ) staggereth , droopeth and is much distressed : till at last the spirit of god , by the light of the word , the testimonie of conscience , and the sensible motions of inward grace , layeth open our title , and helpeth us to reade the evidence of it , and thus recomposeth our troubled thoughts . thirdly , the e spirit of god is compared to a seale : the f worke of a seale is first to make a siampe and impression in some other matter , secondly , by that means to difference , and distinguish it from all other things : and so the spirit of god doth fashion the hearts of his people unto a conformity with christ , framing in it holy impressions , and renewing the decayed image of god therein ; and thereby separateth them from sinners , maketh them of a distinct common-wealth under a distinct governement , that whereas before they were subject to the same prince , lawes , and desires with the world , being now called out , they are new men and have another character upon them . secondly , a seale doth obsignate , and ratifie some covenant , grant , or conveyance to the person unto whom it belongeth . it is used amongst men for confirming their mutuall trust in each other . and so certainely doth the spirit of god b pre-affect the soule with an evident taste of that glory which in the day of redemption shall be actually conferd upon it , and therefore it is called an hansell , earnest , and first fruit of life . fourthly , the spirit of god is compared to an oyntment ; now the properties of oyntments are first to supple to asswage tumors in the body : and so doth the spirit of god mollifie the hardnesse of mans heart , and worke it to a sensible tendernes and quicke apprehension of every sinne . secondly , oyntments doe open , and penetrate those places unto which they are applied ; and so the c unction which the faithfull have , teacheth them all things , and openeth their eyes to see the wonders of gods law , and the beauty of his graces . in d vaine are all outward sounds or sermons , unlesse this spirit be within to teach us . thirdly , oyntments doe refresh and lighten nature , because as they make way for the emission of all noxious humours , so likewise for the free passage and translation of all vitall spirits , which doe enliven and comfort . and so the spirit of god is a spirit of consolation , and a spirit of life , hee is the e comforter of his church . lastly , f oyntments in the leviticall law , and in the state of the iewes were for consecration and sequestration of things unto some holy use . as christ is said to bee g annoynted by his father unto the oeconomy of that great worke , the redemption of the world : and thus doth the holy-ghost annoint us to be a a royall priest-hood , a holy nation , a people set at liberty . fifthly , and lastly , i finde the holy ghost compared unto b fire , whose properties are , first , to bee of a very active and working nature , which stands never still , but is ever doing something : and so the spirit of god and his graces are all operative in the hearts of the faithfull , they set all where they come on worke . secondly , the nature and proper motion of fire is to ascend , other motions whatever it hath , arise from some outward , and accidentall restraint , limiting the nature of it : and so the spirit of god , ever raiseth up the affections from earth , fastneth the eye of faith upon eternity , ravisheth the soule with a servent longing to bee with the lord , and to bee admitted unto the fruition of those pretious joyes which heere it suspireth after , as soone as ever men have chosen christ to bee their head , then presently ascendunt de terra , they goe up out of the land. hos. 1. 11. and have their conversation above where christ is . thirdly , fire doth inflame and transforme every thing that is combustible into the nature of it selfe : and so the spirit of god filleth the soule with a divine fervour , and zeale which purgeth away the corruptions and drosse of the flesh , with the spirit of judgment , and with the spirit of burning . fourthly , fire hath a purifying and cleansing property , to draw away all noxious or infectious vapors out of the ayre , to separate all soyle and drosse from mettalls , and the like : and so doth the spirit of god clense the heart , and in heavenly sighes , and repentant teares , cause to expire all those steemes of corruptions , those noysome and infectious lusts which fight against the soule , fifthly , fire hath a penetrating and insinuating quallity , whereby it creepeth into all the pores of a combustible body , and in like manner the holy spirit of god doth penetrate the heart though full of insensible and inscrutible windings , doth search the reines , doth pry into the closest nookes , and inmost corners of the soule , there discovering and working out those secret corruptions which did deceive and defile us . lastly , fire doth illighten , and by that meanes communicates the comforts of it selfe unto others : and so the spirit being a spirit of truth doth illuminate the understanding , and doth dispose it likewise to discover its light unto others who stand in need of it : for this is the nature of gods grace , that when christ hath manifested himselfe to the soule of one man , it setteth him on worke to manifest christ unto others , as andrew to simon . iohn 1. 41. and the woman of samaria to the men of the city . ioh. 4. 29. and mary magdalen to the disciples . ioh. 20. 17. it is like oyntment poured forth , which cannot be concealed , proverb . 27. 16. wee cannot ( saith the apostle ) but speake the things which we have heard , and seene acts 4. 20. and they who feared the lord , in the prophet , spake often to one another . mal. 3. 16. these propositions being thus set downe , let the conscience assume them to it selfe in such demands as these . doe i finde in my selfe a freedome from that spirit of feare , and bondage , which maketh a man like adam to fly from the presence of god in his word ? doe i finde my selfe able with affiance , and firme hope to fly unto god , as unto an alter of refuge in time of trouble , and to call upon his name ? and this not onely with an outward battology , and lipp-labour but by the spirit to cry abba father ? doth the testimony of gods spirit settle , and compose such doubtings in me as usually arise out of the warre betweene flesh , and faith ? doe i finde a change , and transformation in me from the vanity of my old conversation unto the image of christ , and of that originall justice wherein i was created ? doe i finde my selfe distinguished , and taken out from the world by heavenly mindednes , and raised affections , by renouncing the delights , abandoning the corruptions , suppresing the motions of secular , and carnall thoughts ? solacing my soule , not with perishable , and unconstant contentments , but with that blessed hope of a city , made without hands , immortall , undefiled , and that fadeth not away ? doe i finde in my heart an habituall tendernes , and aptnes to bleed , and relent , at the danger of any sinne , though mainly crossing my carnall delights , and whatever plots and contrivances i might lay for furthering mine owne secular ends , if by indirectnes , sinfull engagements , and unwarrantable courses , i could advance them ? doe i finde my selfe in reading , or hearing gods word , inwardly wrought upon , to admire the wisdome , assent unto the truth , acknowledge the holines , and submit my selfe unto the obedience of it ? doe i in my ordinary , and best composed thoughts preferre the tranquility of a good conscience , and the comforts of gods spirit before all out-side and glittering happines , notwithstanding any discouragements that may bee incident to a concionable conversation ? lastly , are the graces of god operative , and stirring in my soule ? is my conversation more heavenly , my zeale more fervent , my corruptions more discovered , each faculty in its severall sphere more transformed into the same image with christ iesus ? are all these things in me , or in defect of any , doe the desires and longings of my soule after them appeare to be sincere and unfeigned by my daily imploying all my strength , and improving each advantage to further my proficiencie in them . then i have an evident , and infallible token that having thus farre partaked of the spirit of life , and by consequence of faith , whereby our soules are fastned unto christ , i may with comfort approach unto this holy table , wherein that life which i have received , may be further nourished , and confirmed to me . the second medium formerly proposed for the tryall of faith was the nature , and essence of it . to finde out the formall nature of faith we must first consider that all faith , is not a saving faith. for there is a faith that worketh a a trembling as in the divels , and there is a faith which b worketh life , and peace as in those that are justified . faith in generall is an assent of the reasonable soule , unto revealed truths . now every medium , or in ducement to an assent is drawne c eyther from the light which the obejct it selfe proposeth to the faculty , and this the blessed d apostle contradistinguisheth from faith by the name of light ; or else it is drawne from the authority , and authenticalnes of a narrator , upon whose report while we relie without any evidence of the thing it selfe , the assent which we produce is an assent of faith or credence . the e samaritans did first assent unto the miracles of christ by the report of the woman , and this was faith , but afterwards they assented because themselves had heard him speake , and this was sight . now both those assents have annexed unto them , either evidence , and infallibility , or onely probability admitting degrees of feare , and suspition . that faith is a certaine assent , and certitudine rei in regard of the object , even above the evidence of demonstrative conclusions is on all hands confest : because howsoever qantum ad certitudinem mentis , in regard of our weakenes , and distrust wee are often subject to stagger , yet in the thing it selfe it dependeth upon the infallibility of gods owne word , which hath said it , and by consequence is neerer unto him who is the fountaine of all truth , and therefore doth more share in the properties of truth which are certainty , and infallibility , then any thing proved by meere naturall reasons , and the assent produced by it is differenced from suspition , hesitancie , or dubitation in the opinion of schoole-men themselves . now then in as much as we are bound to yeild an evident assent unto the articles of our christian faith , both intellectuall in regard of the truth , and fiduciall in regard of the goodnes of them respectively to our owne benefit , and salvation . necessary it is that the understanding , be convinced of those two things . first that god is of infallible authority , and cannot lie nor deceive , which thing is a principle unto which the light of nature doth willingly assent . and secondly that this authority which in faith i thus relie upon is indeede , and infallibly gods owne authority . the meanes whereby i come to know that may be eyther extroardinary , as revelation ; such as was made to prophets concerning future events : or else ordinary , and common to all the faithfull . for discovery of them we must againe rightly distinguish the double act of faith. first that act whereby wee assent unto the generall truth of the object in it selfe , secondly , that act whereby we rest perswaded of the goodnes thereof unto us in particular , with respect unto both with these doth a double question arise . first touching the meanes whereby a beleever comes to know that the testimony , and authority within the promises , and truths of scripture hee relieth upon , are certainly , and infallibly gods owne authority . which question is all one with that how a christian man may infallibly be assured ( ita ut non possit subesse falsum ) that the holy scriptures are the very dictates of almighty god. for the resolution whereof in a very few words wee must first agree , that as noe created understanding could ever have invented the mystery of the gospell , ( it being the counsell of gods owne bosome , and containing such manifold wisdomes as the angels are astonished at ) so , it being dictated , and revealed by almighty god , such is the deepnes , excellency , and holines of it , that the naturall man , whose faculties are vitiated by originall , and contracted corruption cannot by the strength of his owne naked principles be able to understand it . for notwithstanding the gramaticall sense of the words , and the logicall coherence , and connexion of consequenses , may be discerned by the common light of ordinary reason , yet our saviours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , conviction , and the apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , demonstration , and manifestation of the spirit , is a thing surpassing the discovery , and comprehension of naturall men . and therefore it is called a knowledge which passeth knowledge . and this doth plainly appeare upon this ground . one principall end , we know , of the gospell is , to cast downe every high thing that exalteth it selfe against the knowledge of god , and to bring into captivity every thought to the obedience of christ. so that untill such time as the light of evangelicall truth have thus farre prevailed over the conscience , certaine it is that the practicall judgment is not yet fully convinced of it , or acquainted with it . it is an excellent speech of the phylosopher that according as every man is himselfe in the habit of his owne nature , such likewise doth the end appeare unto him . and therefore naturall men whose inclinations , and habit of soule are altogether sensuall , and worldly , never have a supernaturall good appeare unto them under the formall conceite of an ultimate , and most eligible end , and therefore their knowledge thereof must needs be imperfect , and defective . againe the scripture every where , besides the externall proposing of the object , and the materiall , and remote disposition of the subject ( which must be ever a reasonable creature ) doth require a speciall helpe of the grace of christ to open , and molifie , and illighten the heart , and to proportion the palate of the practicall judgment unto the sweetnes , and goodnes of supernaturall truthes . * he it is who openeth the eye to see wonders in the law , giveth an heart to understand , and to know god , teacheth all those which come unto christ , without which teaching they doe not come , giveth us an understanding to know him , illightneth the understanding to know what is the hope of our calling , enableth us to call iesus lord , and draweth away the vaile from before our eyes , that we may see with open face the glory of god. againe , there is a vast distance , and disproportion betweene a supernaturall light , and a naturall faculty , the one being spirituall the other sensuall , and spirituall things must bee spiritually discerned . * two great impediments there are whereby the minds of meere naturall men are bound up , and disabled from receiving full impressions , and passing a right sentence , upon spirituall things . first the native , and originall blindnes of them which is not able to apprehend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the heighth , and majesty of the things which are taught . secondly , that which the apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the wisdome of the flesh which is enmitie against god. for as the appetite of the flesh lusteth against the spirit , so the wisdome of the flesh reasoneth , and rebelleth against the spirit . for such ever as are the wayes , and wills of men whereby they worke , such likewise would they have the light , and the law to bee which ruleth them in their working . and therefore where there is a meeke spirit , and a heart devoted unto the obedience of christ , and a purpose to doe the things which the gospell requireth , there is never any swelling , nor resistance against supernaturall truths , for as the cleanenesse of the window doth much conduce to the admission of light , so doth the cleanenesse of the conscience to the admission of truth . if any man will doe his will , hee shall know of the doctrine whether it be of god , and hee will reveale his secrets to them that feare him . and yet by all this which hath been spoken wee doe not goe about so to disable naturall reason , as to leave it no roome at all in matters of supernaturall assent . for though nature alone bee not able to comprehend grace , yet grace is able to use nature , and being it selfe a spirituall eye-salve , when it hath healed and rectified reason , it then applyeth it as an instrument more exactly to discover the connexion and mutuall consequences , and joynings of spirituall doctrines together . besides thus much vigour wee may safely attribute to naturall reason alone , that by the force of such premises as it selfe can frame , the falsenesse , vanity , and insufficiency unto humane happinesse , of all other religions or doctrines which are not christian may by a wise man bee evidently discovered , neither have there * beene wanting amongst infidels and idolaters , men of more generous , piercing , and impartiall judgments , who have made bold to confesse the vanity of that polutheisme and corrupt worship which was amongst them . naturall reason then being ( notwithstanding any remainders of strength , or vigour in it ) too impotent to discover the certainty of gods word , and unable alone to present the gospell , as objectum credibile , and as the infallible oracle of god. it remaineth that wee consider by what further meanes this may bee effected . and , in one word , there is a three-fold different , but subordinate causality requisite to the founding of this assent . the first is ministeriall , dispositive , and introductory by ecclesiasticall dispensation , which is likewise two-fold . first , to those that are bred in her bosome , and matriculated by baptisme , and so from their infancie trained up to have a reverend and due esteeme of her authority , there is her act of tradition , delivering to her children in this age , as shee her selfe by a continued succession hath also received , this as an indubitate principle to bee rested on , that holy scriptures are the word of god. secondly , if the church meete with such as are without her bosome , and so will not ascribe any thing to her maternall authority in testification and tradition , except shee can by strength of argument evince what shee affirmeth , shee is not in that case destitute of her arma praelusoria , valid and sufficient arguments to make preparation in mindes not extreamely possessed with prejudice and perversenesse for the entertaining of this principle . as first , that all sciences have their hypotheses and postulata . certaine principles which are to bee granted , and not disputed , and that even in lower sciences and more commensurate to humane reason , yet oportet discentem credere , hee must first beleeve principles for granted , and then after some progresse and better proficiency in the study , he shall not faile more clearly to perceive the infallibility of them by their owne light . that therefore which is granted unto all other sciences more descending to the reach of humane judgment than divinity doth , cannot without unreasonable pertinacy be denied unto it , especially considering that of all so many millions of men , who , in all ages , have thus been contented to beleeve , first , upon ecclesiasticall tradition and suggestion , there hath not in any age been enough to make up a number , who upon inducements of argument , and debate have forsaken the scriptures at the last , which is a strong presumption that they all who persisted in the embracing of them , did after triall , and further acquaintance by certaine taste and experience finde the testimony and tradition of the church to bee therein faithfull , and certaine . secondly , that man being made by god , and subject to his will , and owing unto him worship and obedience , which in reason ought to bee prescribed by none other than by him to whom it is to bee performed , that therefore requisite and congruous it is , that the will of god should bee made knowne unto his creature , in such a manner , and by such meanes , as that hee shall not without his owne willfull neglect mistake it ; in as much as law is the rule of obedience , and promulgation the force of law. thirdly , that no other rule or religion can bee assigned , either of pagans or mahumetans , which may not manifestly by the strength of right reason bee justly disproved , as not proceeding from god , either by the latenesse of its originall , or the shortnesse of its continuance , or the vanity and brutishnesse of its rules , or the contradictions within it selfe , or by some other apparent imperfection . and for that of the iewes , notwithstanding it had its originall from divine ordination , yet from thence likewise it may bee made appeare out of those scriptures which they confesse , to have received its period and abrogation . god promising that as hee had the first time shaken the mount in the publication of the law , and first founding of the mosaicall pedagogie , so he would once againe shake both the earth , and the heaven , in the promulgation of the gospell . to say nothing , that force of reason will easily conclude , that with such a god , as the old scriptures set forth the lord to be , the bloud of bulls , and goates could not possibly make expiation for sinne , but must necessarily relate to some greater sacrifice , which is in the gospell revealed . and besides whereas the lord was wont for the greatest sinnes of that people , namely idolatry , and pollution of his worship , to chastice them notwithstanding , with more tolerable punishments ( their two greatest captivities having beene that of egypt , which was not much above two hundred yeares , and that of babylon , which was but seventie ; ) yet now , when they hate idolatry as much as ever their fathers loved it , they have lien under wrath to the uttermost , under the heaviest judgment of dispersion , contempt , and basenesse , and that for fifteene hundred yeeres together ; a reason whereof can bee no other given than that fearefull imprecation , which hath derived the staine of the bloud of christ upon the children of those that shed it unto this day . fourthly , the prevailing of the gospell by the ministery of but a few , and those unarmed , impotent , and despised men , and that too , against all the opposition which power , wit , or malice could call up , making it appeare , that christ was to rule in the midst of enemies . when lucian , porphyrie , libanius , and iulian , by their wits ; nero , severus , diocletian , and other tyrants by their swords , the whole world by their scorne , malice , and contempt , and all the arts which satan could suggest , laboured the suppression , and extinguishing of it . the prevaling , i say , of the gospell by such meanes , against such power , in the midst of such contempt , and danger , and that over such persons as were by long custome and tradition from their fathers trained up in a religion extreamely contrary to the truth , and very favourable to all vitious dispositions , and upon such conditions to deny themselves , to hate the world , and the flesh , to suffer joyfully the losse of credit , friends , peace , quiet , goods , liberties , life and all , for the name of a crucified saviour , whom their eyes never saw , and whom their eares daily heard to bee blasphemed , such a prevailing as this must needs prove the originall of the gospell to bee divine , for had not god favoured it as much as men hated it , impossible it must needs have been for it , to have continued . fifthly , that the doctrines therein delivered , were confirmed by miracles , and divine operations . and certaine it is , that god would not in so wonderfull a manner have honoured the figments of men , pretending his name , and authority to the countenancing of their owne inventions . and for the historicall truth of those miracles , they were not , in those ages when the church in her apologies did glory of them , and when , if faigned , they migh most easily have been disproved , nor yet by those enemies who marvailously maligned and persecuted christian religion , ever gain saied . lastly , that were it not so that omne mendacium est pellucidum , and hath ever something in it to bewray it selfe , yet it could not bee operaepretium for them to lie in publishing a doctrine whereby they got nothing but shame , stripes , imprisonment , persecution , torments , death . especially since the holinesse of their lives , their humility , in denying all glory to themselves , and ascribing all to god , must needs make it appeare to any reasonable man , that they did not lay any project for their owne glory , which they purposely disclaymed , refused to receive from the hands of such as offered it , yea , and registred their owne infirmities upon perpetuall records . with these and many other the like arguments is the church furnished to prepare the mindes of men , swayed with but ordinary ingenuity , and respect to common reason , at the least to looke further , and make some sad inquiry into the doctrine of the gospell . there being therein especially promises of good things made without monie or price , of incomprehensible value , and of eternall continuance . but now though a philosopher may make a very learned discourse to a blinde man of colours , yet it cannot bee that any formall and adaequate notion of them should bee fashioned in his minde , till such time as the faculty bee restored , and then , all that preceeding lecture being compared with what hee afterward actually seeth in the things themselves , doth marvailously settle and satisfie his minde . so though the church by these and the like inducements doth prepare the minds of men to assent to divine authority in the scriptures , yet till the naturall ineptitude and disposition of the soule be healed , and it raised to a capacity of supernaturall light , the worke is no whit brought to maturity . two things therefore doe yet remaine after this ministry and manuduction of the church . first , an act of the grace of gods spirit healing the understanding , and opening the eye that it may see wonders in the law , writing the law in the heart , and so making it a fit receptacle for so great a light . secondly , the subject being thus by the outward motives from the church prepared and by the inward grace of god repaired , then lastly the object it selfe being proposed , and being maturely considerd by reason thus guided , and thus assisted , doth then shew forth such an heavenly light of holinesse , puritie , majesty , authority , efficacy , mercy , wisedome , comfort , perfection , in one word , such an unsearchable treasurie of internall mysteries , as that now the soule is as fully able by the native light of the scriptures to distinguish their divine originall , and authenticalnesse from any other meere humane writings , as the eye is to observe the difference betweene a beame of the sunne , and a blaze of a candle . the second question is how the soule comes to bee setled in this perswasion , that the goodnesse of these truths founded on the authority of god , doe particularly belong unto it ? whereunto i answere in one word , that this ariseth from a two-fold testimonie grounded upon a preceding worke of gods spirit . for first , the spirit of god putteth his feare into the hearts of his servants , and purgeth their consciences , by applying the bloud of christ unto them , from dead workes , wish affections strongly , and very sensibly altering the constitution of the minde , must needs notably manifest themselves unto the soule , when by any reflex act shee shall set her selfe to looke inward upon her owne operations . this being thus wrought by the grace of god , thereupon there ensueth a twofold testimonie . the first of a mans owne spirit , as wee see in the examples of iob , david , hezekiah , nehemiah , saul , and others , namely , that hee desireth to feare gods name , to keepe a conscience void of offence , to walke in all integrity towards god , and men , from which , and the like personall qualifications , arise joy in the holy-ghost , peace of conscience , and experience of sweetnes in the fellowship with the father , and his sonne . secondly , the testimony of the holy spirit , bearing witnes to the sincerity of those affections , and to the evidence and truth of those perswasions which himselfe , by his grace stirred up . so then first the spirit of god writeth the law in the heart , upon obedience whereunto ariseth the testimony of a mans owne spirit : and then he writeth the promises in the heart , and by them ratifieth and confirmeth a mans hops , and joyes unto him . i understand not all this which hath been spoken generally of all assents unto objects divine , which i take it in regard of their evidence , firmnes , and stability doe much differ according unto the divers tempers of those hearts in which they reside ; but principally unto the cheife of those assents which are proper unto saving faith. for assent as i said in generall is common unto divils with men , and therefore to make up the creature of true faith. there is required some differencing property whereby it may be constituted in the entire essence of saving faith. in each sense we may observe that unto the generall faculty whereby it is able to perceive objects proportioned to it , there is annexed ever another property whereby according to the severall nature of the objects proposed it is apt to delight or be ill affected with it : for example , our eare apprehendeth all sounds in common , but according as is the harmony or discord of the sound , it is apt to take pleasure or offence at it . our taste reacheth unto whatsoever is the object of it , but yet some things there are which grievously offend the palate , others which as much delight it , and so it is in divine assents . some things in some subjects bring along with them tremblings , horrors , fearefull expectations , aversation of minde , unwilling to admit or be pursued with the evidence of divine truths , as it is in divils , and despayring sinners . other assents on the contrary doe beget serenity of minde , a sweete complacency , delight , adherence , and comfort : into the hearts of some men doth the truth of god shine like lightning with a penetrating , and amasing brightnes , in others like the sunne with comfortable , and refreshing beames . for understanding whereof wee are to observe that in matters practicall , and divine ( and so in all others , though not in an equall measure ) the truth of them is ever mutually embraced , and as it were insolded in their goodnes ; for as truth doth not delight the understanding unlesse it be a good truth , that is such as unto the understanding beares a relation of convenience ( whence arise diversities in mens studies , because all men are not alike affected with all kindes of truth ) so good doth noe way affect the will , unlesse it be a true , and reall good . otherwise it proves but like the banquet of a dreaming man , which leaves him as hungry , and empty as when he lay downe . goodnes then added unto truth doth together with the assent generate a kinde of rest , and delight in the heart on which it shineth . now goodnes morall , or divine hath a double relation . a relation unto that originall in dependency on , and propinquitie whereunto it consilleth , and a relation unto that faculty or subject wherein it resideth , and whereunto it is proposed . good in the former sense is that which beares in it a proportion unto the fountaine of good ; for every thing is in it selfe so farre good as it resembles that originall which is the author , and patterne of it , and that is god. in the second sense that is good which beares a conveniency , and fitnes to the minde which entertaines it . good , i meane not alwayes in nature , but in apprehension . all divine truths are in themselves essentially good , but yet they worke not alwaies delight , and comforts in the minds of men untill proportioned , and fitted unto the faculty that receives them . as the sunne is it in it selfe equally light , the water in a fountaine of it selfe equally sweete : but according unto the severall temper of the eye which perceiveth the one , and of the vessell through which the other passeth , they may prove to be offensive , and distastfull . but now further when the faculty is thus fitted to receive a good , it is not the generality of that good which pleaseth neyther , but the particular propriety , and interest thereunto . wealth and honor as it is in it selfe good , so is it likewise in the apprehension of most men ; yet we see men are apt to be griev'd at it in others , and to looke on it with an evill eye , nothing makes them to delight in it , but possession and propriety unto it . i speake here onely of such divine good things as are by god appointed to make happy his creature , namely our blessed lord , and saviour jesus christ , his obedience , satisfaction , resurrection , ascension , intercession , glory , and whatever elce it is of which he hath been unto his ▪ church the author , purchaser , conveyer , and foundation . now , unto these as unto other good things there is a double right belonging by free donation from him unto the church , a right of propriety unto the thing , and a right of possession in the thing . this latter is that which here in earth the church suspireth , and longeth after ; that other onely it is which here we have , and that confirmed unto us by a double title . the first as the land of cannan was confirmed unto the israelits by some few clusters of grapes , and other fruits of the land , i meane by the earnest first fruits , and pledges of the spirit : secondly , by the free promise of christ who cannot deceive . thus then at last we have discovered the proper , ultimate , and complete object of faith , which is all divine truth , and goodnes , unto which there is a right and propriety given to all such as are christs , though not in actuall possession , yet in an infallible promise , and the acts by which they entertaine that object , assenting , adhearing , and delighting in it as particularly good . by these two , to wit the object and the act. ( as all other habits of the minde ) so is this of faith to bee defined . so that from these observations i take it wee may conclude that the nature of saving faith admits of some such explications as this , faith is a particular , personall , applicative , and experimentall assent unto all divine revelations , as true , and good not in general onely , but unto me arising out of that sweete correspondency which is betweene the soule , and from that relish , and experience of sweetnes which the soule , being raised , and illightned by gods spirit , doth finde in them . i have been over teadious in finding out this definition of the nature of faith , and therefore brieflie from these grounds , let the conscience impartially examine it selfe in such demands as these . doe i finde in my selfe a most willing assent unto the whole compasse of divine truths , not out of constraint , nor with griefe , reluctancie , and trembling of spirit ? doth gods word shine on me not like lightning which pierceth the eye-lids though they shut themselves against it , but doth this finde in my heart a welcome , and a willing admittance ? am i glad when i finde any divine truth discovered of which formerly i had been ignorant ? doe i not of purpose close mine eyes , forbeare the meanes of true information , stifle and smother divine principles , quench the motions , and dictats of gods spirit in me ? am i not ignorant willingly of such things , the mention whereof would disquiet me in my bosome sin , and the inquiry whereunto would crosse the reserved resolutions , and unwarrantable projects which i am peremptory to prosecute ? am i not so in league with mine owne corruptions that i could hartily wish some divine truths were not revealed , rather then being so they should sting my conscience , and disable me from secure enjoying some beloved sinne ? doe i assent unto all divine truths as a like pretious , and with equall adherence ? am i as little displeased with the truth of gods threats as of his promises ? doe they as powerfully worke upon me to reforme , as the other to refresh me ? doe i beleeve them all not onely in the thesis or generall , but in the hypothesis , and respectively to mine owne particular ? againe , doe i finde my heart fitted unto the goodnes of divine truth ? am i forward to embrace with much affection , and loving delight whatsoever promises are made unto me ? doe i finde a spirituall taste and relish in the food of life ? which having once tasted of , i finde my selfe weaned from the love of the world ? from admiring the honours , pursuing the preferments , hunting after the applause , adoring the glories , and selling my soule and liberty for the smiles thereof ? doe the sweetnes of those promises like the fruits brought by the spies from canaan , so much affect me as that to come to the full possession thereof , i am at a point with all other things , ready to encounter any cananite , or sinfull lust that shall oppose me , to adventure on any difficulties that might deterre me , to passe thorow a sea , a wildernes , through fiery serpents , the darts of satan ; yea , if neede were by the gates of hell ? briefly doe i finde in my heart ( however in it selfe froward , and wayward from any good ) a more then naturall livelinesse , and vigor which disposeth me to approve of the word , promises , and purchases of my salvation as of an unvaluable jewell , so pretious as that all the things in this world are but as dung in comparison ? to a most fervent expectation , and longing after them , to a heavenly perswation of my happines by them , and lastly , to a sweete delight in them , working peace of conscience , and joy in the holy ghost , a love of christs appearing , an endeavour to bee like unto him , and a desire above all things to be with him , and enjoy him , ( which are all so many secret , and pure issues of the spirit of adoption ) ? i may from these premises infallibly conclude that i am possessed of a lively faith , and thereby of those first fruits which bring with them an assurance of that great harvest of glory in the day of redemption . and in the meane time having this wedding garment , i may with much confidence approach gods table to receive there the renewall of my patent unto life . chap. xx. of the third , and last meanes for the triall and demonstration of faith , namely , from effects or properties thereof . the last medium which was assigned for the examination of faith was the properties or effects of it , by which as by stepps we raise our thoughts to the apprehension of faith it selfe . to assigne all the consequences or effects of faith is a labour as difficult as it would be tedious . i decline both , and shall therefore touch upon some speciall ones which if present , all the rest in there order follow with a voluntary traine . and now as in the soule of man there are two kinde of operations , one primitive , and substantiall , which we call the act of information , others secondary , and subsequent , as to understand , to will , to desire , and the like : so faith , being ( as hath been formerly observed ) in some sort the actus primus , or forme of a christian , i meane that very medium unionis whereby the soule of man is really united to christ , hath therefore in it two kinds of operations . the first as it were substantiall , the other secondary . the former of these is that act of vivisication or quickning , by which , faith doth make a man a to live the life of christ , by b knitting him unto christ as it were with joynts , and sinews , and c ingrafting him into the unity of that vine whose fruit is life . that which doth quicken is ever of a more excellent nature then that which is quickned , now the soule being a spirit , and therefore within the compasse of highest created perfection , cannot possibly be quickned by any but him who is above all perfection , which the heathen themselves have acknowledged to be god. for s. paul hath observed it out of them , that in him we live , and move , and have our being . now unto life necessary it is that there bee a vnion unto the principall or originall of life , which to the soule is god. in regard of the essence of god nothing can be seperated from him he being immense , and filling all things : but yet in regard of his voluntary communication , and dispensing of himselfe unto the creature , the manner of his speciall presence doth much vary , unto this speciall union of the creature unto god ( in vertue whereof the creature is quickned ) and doth in some sort live the life of god. there is necessarily presupposed some sinew or ligament , which may be therefore called the medium , and instrument of life . this knot in the estate of mans creation was the obedience of the law , or the covenant of workes , which while man did maintaine firme , and unshaken , he had an evident communion with god in all those vitall influences which his mercy was pleased to shed downe upon him : but once untying this knot , and cutting asunder that bond , there did immediately ensue a seperation betweene god , and man , and by an infallible consequence death likewise . but god being rich in mercy , and not willing to plunge his creature into eternall misery , found a new meanes to communicate himselfe unto him , by appointing a more easie covenant , which should be the second knot of our union unto him , onely to beleeve in christ incarnate , who had done that for us which we our selves had formerly undone . and this new covenant is the covenant of faith by which the just doe live . but here a man may object that it is harder for one to discerne that hee doth live in christ then that he beleeves in him , and therefore this can be noe good meane by which we may finde out the truth of our faith. to this wee answer , that life must be discerned by those tokens which are inseperable from it , and they are first a desire of nourishment , without which it cannot continue , for nature hath imprinted in all things a love of its owne being , and preservation , and by consequence a prosecution of all such meanes as may preserve , and a removeall of all such as may endanger or oppresse it . secondly , a conversion of nourishment into the nature of the body . thirdly , augmentation , & growth till we come unto that stature which our life requires . fourthly , participation of influences from the vitall parts , the head , the heart , and others , with conformity unto the principall mover amongst them , for a dead part is ever withered , immoveable , and disobedient to the other faculties , fiftly , a sympathy , and communion in paines , or delights with the fellow members . lastly , a free use of our senses ▪ and other faculties , by all which we may infallibly conclude that a creature liveth . and so it is in faith. it frameth the heart to delight in all such spirituall food as is requisite thereunto . disposing it upon the view , at lest upon the taste of any poysonous thing to be pained with it , and cast it up . the food that nourisheth faith is as in little infants , of the same quality with that which begat it , even the word of life , wherein there is sincere milke , and strong meate . the poyson which endangereth it is heresie , which tainteth the roote of faith , and goeth about to prevert the assent , and impiety , which blasteth , and corrupteth the branches . all which the soule of a faithfull man abhorreth . secondly , in faith there is a conversion likewise , the vertue whereof ever there resides where the vitall power is . in naturall life the power of altering is in the man , and not in the meate , and therefore the meate is assimilated to our flesh : but in spirituall life the quickning faculty is in the meate , and therefore the man is assimilated , and transformed into the quality of the meate . and indeed the word is not cast into the heart of man , as meate into the stomacke , to be converted into the corrupt quality of nature , but rather as seed into the ground to convert that earth which is about it into the quality of it selfe . thirdly , where faith is there is some growth in grace , wee grow neerer unto heaven then when we first beleeved , an improvement of our knowledge in the mysteries of godlines , which like the sunne , shines brighter , and brighter unto the perfect day : an increase of willingnes to obey god in all things ; and as in the growth of naturall bodies if they be sound , and healthy , so in this of faith likewise , it is universall , and uniforme , one part doth not grow , and another shrivell , neyther doth one part grow too bigge , and disproportioned for another , the head doth not increase in knowledge , and the heart decay in love , the heart doth not swell in zeale , and the hand wither in charity , but in the nourishment of faith every grace receives proportionably its habituall confirmation . fourthly , by the spirituall life of faith , the faithfull doe partake of such heavenly influences as are from the head shed downe upon the members . the influences of christ in his church are many , and peradventure in many things imperceptible . some principall i conceive to be the influence of his truth , and the influence of his power . his truth is exhibited in teaching the church , which is illumination , his power partly in guiding the church , and partly in defending it , that is direction , this protection . now in all these doe they who are in christ , according to the measure and proportion of his spirit , certainely communicate . they have their eyes more or lesse opened , like paul , to see the terrours of god , the fearefulnesse of sinne , the rottennesse of a spirituall death , the pretiousnesse of christ and his promises , the glimpses and rayes of that glory which shall be revealed : they have their feete loosned with lazarus , that they can now rise , and walke , and leape , and praise god. lastly , they are strengthned and cloathed with the whole armes of god , which secureth them against all the malice , or force of satan . fiftly , where faith is , there is a naturall compassion in all the members of christ towards each other . if sinne be by one member committed , the other members are troubled for it , because they are all partakers of that spirit which is grieved with the sinnes of his people . if one part bee afflicted , the other are interested in the paine , because all are united together in one head which is the fountaine , and originall of sense . the members of the church are not like paralyticke , and unjoynted members , which cannot move towards the succour of each other . lastly , where faith is , there all the faculties are expedite and free in their operations . the eye open to see the wonders of gods law , the eare open to heare his voyce , the mouth open to praise his name , the arme enlarged towards the reliefe of his servants , the whole man tenderly sensible of all pressures , and repugnant qualities . the secondary effects of faith are amongst sundry others such as these . first , a a love and liking of those spirituall truths which by faith i assent unto . for saving faith being an assent with adherence and delight , contrary to that of divils which is with trembling and horror ( which delight is a kinde of relish , and experience of the goodnesse of those objects wee assent unto . ) it necessarily followes even from the dicate of nature ( which instructeth a man to love that which worketh in him delight and comfort ) that from this assent must arise an approbation and love of those objects whence doth issue such sweetnesse . a second effect is affiance , and hope , confidently for the present relying on the goodnesse , and for the future waiting on the power of god , which shall to the full in time performe what hee hath in his word promised , when once the minde of a man is wrought so to assent unto divine promises made in christ , as to acknowledge an interest , and propriety unto them , and that to bee at last actually performed not by a man , who is subject both to unfaithfulnesse in perseverance and to disability in performance of his promises ( for every man is a lyar , either by imposture , ready to deceive , or by impotencie , likely to disappoint the expectations of those who rely upon him ) but by almighty god , who the better to confirme our faith in him , hath both by his word , and oath engaged his fidelity , and is altogether omnipotent to doe what hee hath purposed : impossible it is but from such an assent , grounded on the veracity , and on the all-sufficiency of god , there should result in the minde of a faithfull man a confident dependance on such promises , renouncing in the meane time all selfe-dependance , as in it selfe utterly impotent , and resolving in the midst of temptations to relie on him , to hold fast his mercy , and the profession of his faith without wavering , having an eye to the recompence of reward , and being assured that he who hath promised will certainely bring it to passe . a third effect of faith is ioy , and peace of conscience , b for being iustified by faith we have peace with god. the minde is by faith , and the impression of sweetnesse in gods promises , composed unto a setled calmenesse , and serenity . i doe not meane a dead peace , an immobility , and sleepinesse of conscience , like the rest of a dreaming prisoner : but such a peace as a man may by a syllogisme of the practicke judgment upon right examination of his owne interest in christ , safely inferre unto himselfe . the wicked often hath an appearance of peace as well as the faithfull : but here is the difference . betweene a wicked mans sinne and him there is a doore shut , which will surely one day open , for it is but either a doore of error , or the doore of death : for sinne lieth at the doore , ready to flye at his throate as soone as it shall finde either his eyes open to see it , or his life to let it in upon the soule : but betweene a faithfull man , and his sinne , there is a corner-stone , a wall of fire , through which satan himselfe cannot breake , even the merits of christ iesus . briefly , the peace which comes from faith hath these two properties in it , tranquility and serenity too ; otherwise it is but like the calmenesse of the dead sea , whose unmoveablenesse is not nature , but a curse . the last effect which i shall now name of faith , is that generall effect of fructification a purifying the heart , and disposing it unto holinesse , and new obedience , which is to bee framed after gods law. faith unites us unto christ , being thus united we are quickned by one and the same spirit , having one spirit , and soule we must needs agree in the same operations , and those operations must necessarily beare conformity unto the same rule , and that rule is the law , under which christ himselfe was for our sakes made . so that the rule to examine this effect of faith by , should bee the whole compasse of gods law , which to enter into , were to redouble all this labour past , for thy law ( saith david ) is exceeding wide . briefly therefore in all our obedience observe these few rules . first , the obligatory power which is in the law depends upon the one , and sole authority of the law-giver who is god. he that breakes but one commandement venturs to violate that authority which by the same ordination made one equally obligatory with the rest . and therefore our obedience must not bee partiall , but universall unto the whole law , in as much as it proceeds from that faith which without indulgence , or dispensation yeeldeth assent unto the whole compasse of divine truth . secondly , as is god , so is his law , a spirituall , and a perfect law , and therefore requires a universality of the subject , as well as of the obedience . i meane ( besides that perfect integrity of nature , which in regard of present inherence is irrecoverably lost in adam , and supplied onely by the imputed righteousnesse and integrity of christ ) an inward , spirituall , sincere obedience of the heart , from thence spreading like lines from a centre unto the whole circumference of our nature , unto our words , actions , gestures , unto all our parts , without crooked , mercenary , and reserv'd respects , wherein men often in stead of the lord , make their ends , or their feares their god. lastly , remember that in every law all homogeneall matters to the maine duty which is commanded , every sprigge , or seed , or originall , or degree thereof is included , as all the severall branches of a tree are fastned to one and the same stocke . and by these rules are wee to examine the truth of our obedience . but heere before i draw downe these premises to an assumption , i will but name one caution which is this , that faith as it may bee either habituall or actuall , so it is the cause of these holy actions either habitually by framing and disposing the heart unto them , or actually , when it is it selfe , as it ought ever to bee sound , and operative . but sometimes faith ( so great is the corruption of our nature ) admits of a decay , and languor , wherein it lies as it were like fire under ashes raked up , and stifled under our corruptions . againe in some there is a weaker , in some a stronger faith , according unto which difference , there must be a difference in the measure , and magnitude of the effects . but yet it is infallibly true that all , or most of those holy fruits doe in some seasons or other bud forth of that stocke which is quickned by faith , though sometimes in some men lesse discernable by reason of corruptions interposed . for it usually thus falleth out , that our graces are but like the army of gedeon , a small handfull whereas our corruptions are like the midianits which lay on the ground as grashoppers innumerable . but yet in these god crowneth his owne meanest gists with victory , and successe . so then these things being thus proposed let the conscience without connivence examine it selfe by such interrogatories as these . doe i finde my selfe live by the faith of the sonne of god who gave himselfe for me ? doe i delight in his word more then my appoynted food , never adulterating it with the leaven or dreggs of hereticall fancies or dead workes ? doth the word of truth transforme me to the image of it selfe , crucifying all those corruptions which harboured in me ? doe i finde my selfe to grow in all graces universally , and uniformely towards god and man , not thinking to recompence some defects which my nature drives me unto , with supererogation ( as i conceive ) and over performance of such duties as are not so visibly repugnant to my personall corruptions ? doe the beames of the sunne of righteousnesse shining on my soule illighten me with his truth , and with his power sway me unto all good ? am i heartily affected with all the conditions of gods church , to mourne , or to rejoyce with it even at such times , when mine owne particular estate would frame me unto affections of a contrary temper ? have i free use of all my spirituall senses , to see the light of god , to heare his word , to taste his mercies , to feele with much tendernes all the wounds and pressures of sinne ? doe i love all divine truth , not so much because proportionable unto my desires , but because conformable unto god ? am i resolv'd in all estates to relie on gods mercy , and providence , though he should kill me to trust in him ? doe i wholy renounce all trust in mine owne worthines , or in any concurrences of mine owne naturally towards god ? doe i not build eyther my hopes or feares upon the faces of men , nor make eyther them or my selfe the rule or end of my desires ? finally , doe i endeavour a universall obedience unto gods law in all the whole latitude , and extent of it , not indulging to my selfe liberty in any knowne sinne ? is not my obedience mercenary , and hypocriticall , but spirituall , and sincere ? do i not swallow gnats , nor stumble at straws , not dispense with my selfe for the least of sinns , for irregular thoughts , for occasions of offence , for appearances of evill , for the motions of concupiscence for idle words , and vaine conversation , and whatsover is in the lowest degree forbidden ? and though in any , or all these i may be sometimes overtaken ( as who is it that can say i have washed my hands in innocency , i am cleane from my sinnes ? ) doe i yet relent for it , strive , and resolue against it ? in a word , doth not mine owne heart condemne me of selfe-deceite , of hypocrisie , of halting and dissembling in gods service . then may i safely conclude that i have partaked of the saving efficacy of faith , and am fitly qualified to partake of these holy mysteries , whereby this good worke of faith begun in me , may bee strengthned , and more perfected against the day of the lord jesus . in the receiving of which we must use all both inward , and outward reverence , secret elevations of spirit , and comfortable thoughts touching the mercies of god in christ , touching the qualities , and benefits of his passion , and of our sinnes that caused it : and lastly , for the course of our life after wee must pitch upon a constant resolution to abandon all sinne , and to keepe a strict hand over all our wayes ; a least turning againe with the swine to the mire that which should bee the badge of our honor , prove the character of our shame . the persians had a festivall time one day in the yeere which they cald vitiorum interitum , wherein they slew all serpents , and venemous , creatures , and after that till the revolution of that same day suffred them to swarme againe as fast as ever : if we thinke in that manner to destroy our sins , and onely one day in the yeere , when we celebrate this holy festivall , the evill spirit may hapily depart for a day in policie , but surely he will turne againe , with seven other spirits , & make the end of that man worse then his beginning . but that ground which drinketh in the raine which commeth of upon it ( and what raine comparable to a showre of christs bloud in the sacrament ? ) and bringeth forth herbs meete for the use of him that dressed it , receiveth blessings from god ; a cup of blessing heere , but rivers of blessednesse hereafter , in that paradise which is above , where hee who is in this life the obiect of our faith and hope , shall bee the end , and reward of them both for ever . finis . a summary of the severall chapters contained in this booke . chap. 1. mans being , to be imployed in working : that working is directed unto some good , which is god , that good a free , and voluntary reward , which we here enjoy , onely in the right of a promise , the scale of which promise is a sacrament . pag. 1. chap. 2. sacraments are earnests , and shadowes of our expected glory made unto the senses . p. 6. chap. 3. inferences of practise from the former observations . p. 10. chap. 4. whence sacraments derive their valew , and being , namely , from the author that instituted them . p. 15. chap. 5. inferences of practise from the authour of this sacrament . p. 19. chap. 6. of the circumstances of the institution , namely , the time , and place . p. 24. chap. 7. of the matter of the lords supper , bread , and wine , with their analogy unto christ. pag. 32. chap. 8. practicall inferences from the materialls of the lords supper . p. 40. ch. 9. of the analogy and proportion betweene the holy actions used by christ in this sacrament , and christ himselfe who is the substance of it . p. 45. ch. 10. of the fourth action , with the reasons why the sacrament is to be eaten and drunken . p. 53. chap. 11. of other reasons , why the sacrament is eaten , and drunken , and of the manner of our union , and incorporation into christ. p. 60. chap. 12. inferences of practise from the consideration of the former actions . p. 72 chap. 13. of the two first ends , or effects of the sacrament , namely , the exhibition of christ to the church , and the union of the church to christ. of the reall presence . p. 81. chap. 14. of three other ends of this holy sacrament , the fellowship , or union of the faithfull , the obsignation of the covenant of grace , and the abrogation of the passeover . p. 102. chap. 15. the last end of this holy sacrament , namely , the celebration , and memory of christs death . a briefe collection of all the ben●fits which are by his death conveyed on the church . the question touching the quallity of temporall punishments stated . p. 116. chap. 16. of the manner after which wee are to celebrate the memory of christs passion . p. 137. chap. 17. inferences of practise from the severall ends of this holy sacrament . p. 148 chap. 18. of the subject , who may with best benefit receive the holy sacrament , with the necessary qualification thereunto , of the necessity of due preparation . p. 170. chap. 19. of the forme , or manner of examination required , which is , touching the maine qualification of a worthy receiver , faith : the demonstration whereof is made , first , from the causes , secondly from the nature of it . p. 185. chap. 20. of the third , and last meanes for the triall and demonstration of faith , namely , from effects or properties thereof . p. 224. finis . perlegi eruditum hunc de s. eucharistiâ tractatum , dignumquè judico qui typis mandetur . r. p. epis● . lond. capell . domest . april . 7. 1638. tho. wykes . errata . pag ▪ 3. lin. 18. for naucals , r. naturalls , p. 21. l. 9. for confounders r. cofounders . p. 55. l. 18. for concerne , r. preserve , p. 82. for poted , r. posed , p. 87. l. 16. for pretence , r. presence , p. 150. l. 12. for we , r. no , p. 160. l. 4. for depassion , r. depastion , p. 173. l. 29. for depashion , r. depastion . notes, typically marginal, from the original text notes for div a10652-e100 hieron . in prooem . ad obad. 2 reg. 5. 2 , 3. 2 sam. 17. 17. 1 sam. 30. 13. isai 1● . 6. 1 tim. 4. 12. notes for div a10652-e370 exod : 13. 21. exod : 26. exod. 34. 33. exod. 34. 5. 1 pet. 1. 12. luk 24. 39. 2 cor. 5. 2. 4. 1 cor. 15. 24. 1 cor. 13. 12. a 1. cor. 6. 15. b rom. 8. 16. c rom. 4. 11. d ephes. 4. 30. rom. 4. 11. e 1. iohn 3. 2. f colos. 3. 3. g 1. pet. 1. 4. a 1 pet. 2. 9. b rom. 6. 17. c 2. cor. 5. 6. iames 1. 14. ephes. 3. 9. iohn 9. 6. a sen●c . naturaralium quaest . augustine ep 3. ambros : hexam : lib. 6. c. 6. chrysost. hom . 12. ad pop . antioch . tertul. de baptis . c. 2. & contra marc. l. 5. c. 5. vide ambrose de sacrament . lib. 4. cap. 4. a matth. 12 ▪ 28. luke 11. 20. b 1 cor. 11. 23. c 1 tim. 1. 11. 1 tim. 6. 20. d vid. tertul. de po●●itent . c. 4. & a●gust . de civit. dei. l. 1. c. 26. & de genes . ad lit . lib. 8. c. 12. e rom. 7. 12. f arist. polit. lib. 1. g plutarch de superstitione . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chr●sost . in rom. hom. 2. liv. lib. 8. brisson . de . reg. pers. lib. 1. a. gell. l. 1. c. 13. cyprian cont . demetrimum . numa . apud liv. lib. 1. s●mper agatni rogat , nec nisi justus agit . ovid. fast. lib. 2. 1 cor. 11. heb. 12 , 20. easter . 6. 10. 1 pet. 2. 9. rom. 8. 17. 1 cor. 11. matth. 26. 20. chrysost. in matth. 26. exod. 12. 6. chrysost. tom. 5. serm . 80. de proditione iudae . id sacrificium successit omnibus sacramentis veteris testamenti . aug. civ . dei l. 17. ● . 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chrysost . 1 cor. 5. 7. 2 cor. 2. 17. iohn 4. 1 cor. 11. mat. 26. 29. psalme 110. vid. aug. de unitate eccl. cap. 11. chrysost. in 1 cor. 11. plerique mortales postrema meminere . caesar apud sal. in catil : vid. augustin . epist. 118. prope finem . acts 2. 27. iohn 1. 16. scivit ( latro ) quòd illa in corpore christi vulnera non essent christi vulnera sed latronis . ambros. de sancto latrone serm. 44. place . matth. 14. 15. luke 22. 12. matth. 8. ●0 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chrysost. tom. 5. serm. 80. iude vers . 12. sursum corda aug. de dono persever . hi●ron . ad hedib . quaest . 2. cyprian de orat. domini●a cyrill . catech . myst . debetur maximo operi haec veneratio , ut novissimum sit authorque ejus statim consecrandus . plin. paneg. ephes. 4. 7. 8. 11 cant. 8. a non ad elaborata i●pensis & art● convivia populi invitantur . cy●ri . b esay 53. 2. c esay 53. 3. d lament . 1. 12. d esay 7. 18. e exod. 8. 6. 24. f iudg. 7. 20. iosh 6 4. iudges 15. 1● . g ioel 2. 25. h iohn . 5. 3. matth 12. 10. i iohn 9. 1. k matth. 9. 25. l matth. 12. 22. m iohn 2. 7. n iohn 9. 6. o heb. 6. 18. p gen. 41. 32. c lexesum sanguinis prohibet , evangesium praecipit utbibatur . cypr. de caeua d●m . d vid. ambr. to. 4. lib. de ●is qui initiautur . c. 9. e gal. 4. g heb. 11. 40. h iohn 15. 11. i heb. 7. 15. k levit. 12. 8. l ephes. 2. 14. m cant. 4. 12. a matth. 15. 27. b cant. 4. 12. c zech. 13. 1. d psal. 104. 19. e matth. 11. 6. gen. 1● . 5. 8. f levit. 26. 26. g amos 8. 11. h iohn 6. vita christu● & viva panis . a arist. probl . b levit. 17. 11. c 1 cor. 1. 33. d 1 cor. 15. e col. 2. ●5 . f col ▪ 1. 20. g 1 cor. 1. 23. h col. 2. 3. i 1 cor. 15. a scelera diffid●nt . senec. iames 4. 1. b arist. eth. l. 3. c philip. 3. d eph. 2. 15. 16. f 2 cor. 3. 18. g vid. cyp. l. 1. epist. 6. h vide gul. 〈…〉 antiq. convival . i 1 pet. 2. 5 , 6. k ephes. 4. 16. l 1. cor. 12. m iohn 10. n 1 pet. 5. 4. ephes. 2● a hab. 2. gal. 2. 20. b gal. 4. 19. c phil 3. 10. d rom. 6. 19. e epes . 4. 24. f 2 cor. 5. 17. g acts 14. 17. h clem. alex. paed. ● . l. 1. cap. 6. i 1 pet. 2. 2. k psal. 69. 21. l mat. 26. 39. mat. 20. 23. m 1 cor. 10. 16. a 1 cor. 10. 17. b 1 cor. 11. 24. c 1 cor. 12. 27. d mat. 13. 19. e 1 iohn 3. 9. f mat. 13. 2●● . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 isid. pel●t . h cypria● . de unit . eccles. iames 3. 13. rom. 11. 16. l iohn 15. 1. m zach. 13. 1. a cypri . de caen. tertul. cont . marc . lib. 1. c. 23. matth. 26. 16. luke 22. 19. 1 cor. 10. 16 c ambros. lib. de iis qui initiantur c. 9. & de sacramentis l. 1. c. 5. & l. 4. c. 4. lustin martyr in apolog. 2. d esay 61. 1. luke 4. 18. heb. 1. 9. e iohn 6. 23. f matt. 11. 27. matth. 28. 18 ▪ philip. 2. 9. iohn 5. 26. g iohn 17. h psal ▪ ●2 . 14. i sangui●● 〈◊〉 de●u●â ven●là revocamus . tertul. cont. gnost . c. 5. a august . vid. tom. 8. in psa. 93. & tom. 9. tract . 7. in epist. iohanis . b rom. 8. 32. acts 2. 23. gal. 4. 4. c gal. 2. 20. d ephes. 5. 12. phil. 2. 7. iohn 19. 11. e iohn 10. 11. 17. 18. augustin , tom , 9. tractat . 31. in iohan. & tract . 47. & de tri●itate l. 3. cap. 13. tertul. in apolog . cap. 21. cyprian de c●na dom. non necessitate , sed obedientia ●rgetur ad mortem , & lib. de dup . martyr . f heb. 8. 3. mark. 8. 31. luk , 24. 7. 26. 46. g matth. 26. 39 h aristot. eth , lib. 3. cap. 1. i heb. 5. 7. k act. 2. 33. l acts 2. 23. m heb. 9. 14. n vid. hooker l. 5. sect . 48. and d●ctor field of the church lib. 1. c. 18. o heb. 5. 7. o heb. 5. 7. p matth. 26. 39 q luk. 22. 43. r luk. 22. 44. s f macrob. satur . lib. 3. c. 5. plin● lib. 8. c. 45. su●t . in ● alba . c. 19. valer. max. l. 1. c. 6. plutarch . sympos . l. 8. c. 8. b pet. c iohn 19. 17. d luke 23. 28. e heb. 1. 9. iohn 15. revel . 2. a iohn 8. 56. b luke 2. 30. c acts 7. 55. d iohn 20. 29. e gal. 3. 1. f vid. iohn 6. g 1 cor. 10. 3 , 4. i cant. 2. 5. k prov. 9. 2. 5. l matth. 22. 4. m matth. 5. psal. 63. 1. ps. 119. 103. psal. 42. 1 , 2. ps. 119. 131. esay 66. 11. n esay 55. 1. 2. 1 pet. 2. 2. heb. 5. 12. o vid iackson of iustifying faith . sect. 1. cap. 9. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rhet. lib. 1. & eth. q matth. 14. 27. r 1 iohn 1. 7. s phil. 1. 21. t col. 3. 3 , 4. w ephes. 2. 5. a phil. 4. 13. b gal. 6. 14. c phil. 3. 8. phil. 4. 4. d 1 cor. 15. 31. e eccl. 2. 24. 3. 12. 22. 5. 17. f crede et manducasti . aug. in iohan. g hab. 2. h gal. 2. 20. i vid. chrys. in 1 cor. hom. 24. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . arist. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hom. odyss . lib. 12. & lib. 17 m exod. 3. 17. b exod. 16. 3. numb . 11. 5. c num. 13. 21. 24. e hag. 2. 8. f 1 cor. 2. 1. mat. 13. 44 , 45. luke 18. 28 phil. 3. 7 , 8. a clem. alex. paedag. 1. l. c. 6. b rom. 6. 4 , 5. rom. 8. 17. 1 cor. 15. 49 2 cor. 3. 18. phil. 3. 10. phil. 3. 20. luke 5. 39. c iob 20. 12. d iohn 6. 48. 50 , ●1 . e iohn 4. 14. a 1 iohn 5. 1. b 1 pet. 1. 15. 1 pet. 2. 21. c ephes. 3. 17. d rev. 3. 20. mat. 20. 8. ephes. 1. 6. gal. 2. 20. iohn 14. 20. c rom. 11. 17. iohn 15. d iohn 20. 17 matth. 25. 40. mark. 3. 35. e rom. 8. 17. f affectus consociat & confederat voluntes cyprian . de caena dom. g august de peccat . merit . & remiss . l. 1. c. 31. de genesi ad lit . l. 11. c. 24. beza in annotat . ad ephes. 1. 23. hook●r . pag. 306. h mat. 25. 45. acts 9. 4. i hooker l. 5. sect. 56. b deum namque ire per omnes terrasque tractasque maris caelumque profundum virg. vid. hugost . vict . de sacrament . l. 1. part . 3. c. 17. psal. 138. esay 6. amos 9. 1. 3. ier. 23. 24. c acts 17. vid. aug. de genesi adlit . lib. 4. c. 12 & confess . lib. 1. cap. 2. 3. d psal. 103. 19. matth. 6. 9. e exod. 3. f exod. 34. 5. exod. 19. 18 h vide tertul , adver . praxeam . c. 23. & aug. epist. 3. ad volup . i heb. 1. 3. k psal. 19. 1. l ephes. 4. 24. m 2. pet. 1. 4. u esay 59. 2. x ephes. 2. 2. y ephes. 2. 12. z 1 cor. 2. 14. a revel . 22. 15 b ephes. 2. 13. 18 ephes. 1. 5. 6. c vnius naturae sunt vites & palmites propter quod cum esset deus , cujus naturae non sumus factus est homo ut in illo esset vitis humana natura cujus & nos omnes palmites essemus . august . tom. tract 80. ioh. d esuriens subdiabolo sitiens subsamacitidè flens lazarum , anxi●usque ad mortem . tert de carn . christi . ● 9. & adver . praxeum c. 27. c 1 pet. 2. 4. eph. 2. 15. 1 cor. 3. 16. d iohn 15. 5. e ephes. 4. 15 , 16 1 cor. 12. 12. f ephes. 5. 32. psal. 45. 2 cor. 11. 2. g iohn 4. 14. iohn 6. 51. h iohn 14. 19. 1 iohn 5. 12. i iohn 1. 16. k iohn 15. 5. l gal. 4. 19. m ephes. 25. gal 2. 20. n rom. 5. 12. 15. 17 , 18 , 19. 1 cor , 15. 22. 45. 49. o august . enchirid . cap. 26. & epist. 23. ad bonisacium . traxit reatum quia unus erat in illo àquo traxit , & tertul. de testim . anim. c. 3. e regeneravit hominem in uno c●risto ex uno adam g●n●rat● august . epist. 23 f iohn 1. 16. g heb. 5. 9. h heb. 2. 10 , 11 i rom. 8. 9. a 1 iohn 1. 3. b nam & nunc est in nobis , & nos in ill● ; sed hoc nunc credimus , tunc etiam cognos●emus : quamvis & nunc credend●●overimus , sed tunc contemplando noscemus august . tom. 9. tract . 75. in iohn . a moriensque recepit quas nollet victuras aquas , &c. vid. lucan . lib. 4. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gal. 4. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ephes. 3 17 tertul. cont . gnost . c. 5. arist. probl. sect . 1. quast . 45. & sect . 3 qu. 26. vid. august . de doctrina christiana . lib. 1. c. 14. a 1 cor. 3. 12. b heb. 12. 29. g doct. reynolds conference with hart. cap. 8. divis . 4. et m●rnay de eucharist . pag. 82. in fol. h mentior si non idolorum solemnia de suggestu et apparatu deque sumptu fidem et authoritatem sibi extruunt tert. de bapt cap. 2. i carne christi in mysteriis adoramus ambros de spirit : sancto . l. 3. c 12. ma●d●cant & ado●ant . aug cp 12● . c. 27. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . iustin. mart. ap 2. pro christian. l 2 cor. 11. 14. m 2 tim. 3. 5. n iustin. mart. ut supra . o scriptum est matth. 4. p vid. ●ert . de coron , milit c. 15 & de baptis . c. 5. & de praescript . cap. 40. de cont . praxea● . ● . 1. & de specta . cap 27. & apolog. c. 47. & ioh. stuck . de antiquit. convival . lib. 1. 33. & lib. 3. c. 21. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. cor. 11. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eph. 6. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 revel . 2. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 cor. 2. r phil. 3. 10. 1 pet 4. s 1 cor. 10. 31. 1 tim. 4. 4. 5 non prius . discumbitur quam oratio ad deum praegustetur . tert. apolog. c. 39. t inter epulas ubi bene pre●●ri mos ess●t . li● . lib. 39. u iustinus martyr ●use explicat in apolog. 2. et tertul. cont . marc. l. 1. c. 23. x math. 9. 17. vasa purae ad rem divinam . plaut . in captiu . act. 4. sc. 1. y sacramentum visibile iuramentum . pareus , in heb. 6. 17. vid. aug. ep . 57. verbum a militari iuramento sump●um . vid. dempter . s in rosin . antiq. l. 10. cap. 3. z rom. 12. 1. a psal. 51. b 1 cor. 10. 4. c math. 27. 51. p levit. 16. vid. tertul. cont . iudaeos . cap. 14. q levit. 1. 6. r levit. 1. 9. s 1 kings 6. 7. t eph. 6. u ier. 23. 39. x 1 cor. 3. 13. y 1 cor. 9. 27. z eph. 4. 22. col. 3. 5. math. 5. 29. 30. a rom. 12. 1. b 1 pet. 2. 5. c psal. 69. d psal. 51. e cant. 2. 14. f col. 2. 3. g col. 1. 19. h iohn 1. 16. i heb. 12 , 24. a arist polit . l. 1. b eph. 2. 19. 21. c 1 cor. 6. 19. 1 pet. 2. 5. d 1 cor. 12. 12. e 1 cor. 12. 13. rom. 8. 11. eph. 4. 4. f 1. pet. 2. 5. g eph. 2. 20. 1 cor. 3. 11. h iohn 15. 2. i rom. 11. 16 , 17 , 18. k eph. 4. 16. l mat. 6. 22. n necesse est ut eam , non ut vivam , o acts 20. 24. p rom. 9. 3. q exod. 32. 32 r aquin. sum . part●● quaest . 95 〈◊〉 1. s zeemannus de dei imagine in ▪ hos● . c. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vide arist. ethic. l. 3. c. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vide arist. eth. l. 1. cap. 13. u genes . 2. 33. x gen. 3. 13. y 1 pet. 2. 21. z math. 26. 39 a 1 cor. 10. 24 phil. 2. 21. b phil. 2. 17. acts 20. 24. c ephes. 4. 15. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ephes. 4. 12. l tertul. de paenit . cap. 4. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . arist. eth. l. 6. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . arist. eth. l. 3. cap. 1. 2 pet. 2. 5. o simul ut desina●t ignor●re cessant & od●sse . tertul. apolog. cap. 1. c domestica iudicia tertul. apol. cap. 1. clemens alex. strom . lib. 4. vid. herald . in tertul . apol. c. 1. d audacium existimo de bono divini praecepti disputare tertul. de paenit . cap. 4. e qui perspicit apud te paratam fuisse virtutem , reddet pro virtute merc●dem . cyprian de mortal . f vide tertul. apol. c. 49. g quid faceres si filium jubereris occidere ? cyprian . de mortal . h licet parvulus ex collo pendeat nepos , &c. hieron . ad heliodorum . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vid. brisson . de formulis lib. 4. & iustin martyr . apolog. 2. h h●b . 12. 2. i deus cogitavit salutem qua redempti sumus , iudas cogitavit pretium , &c. aug. tom. 9. tract . 7. in ep. 1. ioh. k habemus nos aliquid dei sed ab ipso non à nobis , sed ex gratiâ ipsius , non ex nostrâ proprietate tertul . cont. hermogi . c. §. k vid : hooker eccl. policie . l. 1. sect . 11. l vid. dr. field of the church . l. 1. c. 2. m nec qu●squam dicat meritis operum suorum vel meritis fidei sibi traditam , &c. aug. ep. 46. ad valentem . n evangelium aliud à lege non alienum , diversum , sed non contrarium . tertul. cont. marcion . lib. 4. cap. 11. c genes 2. 17. d ioh. 6. 51. a math. 6. 20. ioh. 6. 29. b gratias ago tibi domine quia quod quaeris à me , prius ipse donasti . cyprian de baptim . christi . remunerans in nobis quicquid ipse praestitit et honorans quod ipse perfecit . cyprian . l. 3. epist. 25. c deus prom●tte●do seip●um secit debit●rem . august . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mat. 20. 28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ● t●m 2. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 2. h●b . 9. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gal. 3. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 cor. 1. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 ●o●n 2. 2. c math. 16. 2● . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ephes. 1. 14. g ioh. 3. 16 gal. 1. 4. tit. 2. 14. esay 9. 6. rom. 8. 32. c math. 6. 12. d coloss. 2. 14. e gal 4. 4. f esay . 9. 6. g matth 13. 11 h iud. vers . 3. phil. 1. 29. i acts 5. 31. 2 tim. 2. 25. k phil. 1. 29. l rom. 6. m restat ut propterea rectè dictum intelligatur non volentis neque currentis , sed miserentis est dei , ut tolum deo de ▪ tur qui hominis voluntatem bonam & preparat adjuvandam , & adjuvat preparatam , vid. aug , enchir. cap. 32. n nauseabit ad antidotum , qui hiavit ad venenum ? tertul. cont . gnost . cap. 5. o psal. p eph. 3. 17. 18 q portis comparandi ●ui ●a prius concu●eant ac ●uto canoque involv●●t quae mox avide devor●nt . parker de antiq . brit. in praesat . r matth. 4. 6. s matt. 4. 3. a heb. 10. 1. a vid. aquin. part . 1. quaest . 62. art . 2. ad 2 〈◊〉 . b 1 tim. 3. 16. c 2 cor. 12. 4. d 1 cor. 19. a joh. 4. b numb . 13. 21. c gal 5. d hom. odyss . l. 9. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . arlis . rb. lib. 1. cap. 1. a gal. 4. 3. b 1 cor. 10. 1 , 2 , 3 , 4. tert. de baptis . cap. 9. & cont . mercion . lib. 3. ca. 16. & l. 5. 6. 7. c manna & aequ● è petrâ habebant in se figuram futuri mysterij quod nunc sum●mus in commemoraetionem christi domini . ambros. in 1 cor. 10. d vid. mor●ay de eucharist . lib. 4. cap. 1. d r. field of the church , l. 1. c. 5. pareu● in heb. cap. 8. & cap 10. & ca. 12. 18. 28. e act. 13. 32. gal. 3. 17. f act. 13. 32. g act. 13. 46. matth. 10. 5 , 6. rom. 3. 2. ephes. 2. 12. h mark. 16. 15. esay 49. 6. i heb. 1. 1 , 2. b heb. 10 9. 7. 12. 16. c heb. 6. 20. & 7. 16. 24. 28. d s●cundum quen●●m modum sacramentum corporis christi corpus est & sacramentum sanguinis sanguis e●● . aug. epist. 23. a hooker lib. 5. pag. 359. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . iust. mart. apol. 2. c non dentes ad mordendum acuimus , sed fide sincerâ panem frangi●●● & partimur . cypr. qui manducat intùs non forìs qui manducat in corde , non qui premit dente . aug. tract . 26. in ioh. & vid. de civit. dei lib. 21. cap. 25. matth. 28. a 2 pet. 2. 5. a joh. 20. 20. 27. luk. 24. 39. matth. 28. 6. b erat c●ro eju● in monumento , sed virtus ejus operabatur● coelo . ambros de incarnat . cap. 5. d rom. 11. e ephes. 1. 22. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ephes. 1. 14. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rom. 14. 11. h greg. de valen. tom. 2. di●p . 1. qu. i punct . 1. i hooker lib. 5. sect . 55. p. 303. 304. a joh. 6. 51. b 1 c●r 10. 4. gen. 17. 10. exod. 12. 11. c foedus ferire . liv. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 homer . c joh. 6. 63. rom. 8. 2. a affectus consociat & confoederat voluntates . cyprian . b 1 cor. 3. 16. rom. 8. 9. 11. 2 tim. 1. 14. ephes 3. 17. c gen. 17. 17. deus ut personam non accipit , sic nec atatem , cypr. lib. 3. ep. 8. d tit. 3. 5. vid. coquae . comm●n . ad lib. 1. aug. de civ . dei , cap. 27. num . 2. e eph. 4. 13. 15. a heb. 12. 15. h gal. 5. c jam. 1. 15. d gal. 4. 6. rom. 8. 2. e joh. 6. 63. f ephes. 3. 16. g 1 ●hest . 5. 19. h ephes. 4. 30. iste qui vulnus habet medicinam requirit ; vulnus est quia sub peccato sumus , medicina est coeleste & venerabil● sacramentum . ambr. de sacram . li. 5. c. 4. simul medicamentum & holocaustumed sanand as infirmitates & purgand●● iniquitates , cypr. decoen . dom. a potus quasi quaedam incorporatio . subjectis ●bsequus , volun●●tibus junctis , affectibus unit is : esus carnis hujus quaedam aviditas est , & quoddam desiderium manendi in ipso . cypr. ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chrys ho. 24. in 1 cor. qui vult vivere habet ubi vivat , accedat , credat , incorporetur , vivi●icetur , au. ep . 59. & vid. de civ . deil . 10. c. 6. b sic olim sacramentum appellatum . vid. dur. de ritibus ecclesiae lib. 2. cap. 55. c ephes. 4. 3 , 4. d advancement of learning . l. 2. a quand● dominus corpus suum panem voc●t de multorum granorum adunatione congestum , populum 〈◊〉 quem por●abat indicat adunatum , &c. cypr. li. 1. epi. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. chrysost. in 1 cor. hom. 24. 1 cor. 10. 17. b exod. 12. 26. c coena 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communione vescentium , plut. & isi● . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . dionys. b john 17. c gen. 3. 22. d gen. 17. 10. e exod. 12. 17. f tit. 3. 5. g 1 cor. 10. 16. h quando in calice vino aqua miscetur , christo populus adunatur : si vinum tantum quis offerat sanguis christi incipit esse sine no●u ; si verò aqua sit sola , pl●bs incipit esse sine ch●i●●o , cypr , li. 2. epist. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . iust. mart. ap. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . cle. alex. 〈◊〉 ●ib . 2. c. 2. ambr. de sacr. l 5. 6. 1. i stuck antiq . conviv . l. 3. c. 11. k rev. 17. 15. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. iusti. mart. apol. 2. a scalig. de subt . exercit . arist. pol. l. 2. c. 4. b act. 2. 26. 2 pet. 2. 13. jud. v. 12. coena nostra de nominerationem sui ●stendit . tert. apolog. c. 39. vid. stuck . antiq. conviv . l. 1. c. 33. c vide inquiunt ut invicem diligunt . tertul. & minut. fel. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . &c. iust. mart. ap. 2 deposita pietatis vi . ter. ap. c. 39. a vid. stuck . an. conv. lib. 1. ca. 3. b act. 4. 32. phil. 1. 27. vnum signum habemus , quare non in uno ovili sumus ? aug. to. 7 serm. ad pleb . caesariensem . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a●les . ethic. lib. 9. ca. 6. d vid. fus . debat re stuck . antiq . conviv . li. 1. ca. 3. e scipio & hasdrubal apud scyphacem liv. 20. l. f ar●s polit. lib. 5. cap. 11. vid. baron . an . 100. num . 8. a gen. 43. 34. b religio à religando . cicero . c gen. 43. 32. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chrysost. in rom. hom. 1. 2 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chrys. in 1 cor. hom . 1. f ephes. 4. 5 , 6. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , eth. li. 8. cap. 5. & 8. h maximè mortiferi esse solent morsus morientium bestiarum . flor. lib. 2. cap. 15. i rom. 7. 24. k heb. 12. 1. l jos. 23. 13. l jos. 23. 13. a heb. 13. 6. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chrys. in 1 cor. ho. 27. c gal. 3. 1. d cruci haeremus sanguinem sugimus & inter ipsa redemptoris nostri vulnera sigimus linguam , &c. cyprian . de coena d●m . e heb. 6. 18. f gen. 17. 11. rom. 4. 11. exod. 12. 13. * aug. de doctr . christ. l. 2. c. 1. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . arist. de interpr . cap. 1. b plus annulis nostris quàm animis creditur , seneca . c bernardus . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrysost. in gen. hom. 39. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrys. in mat. ● . hom. 81 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ibid. g est. haec natura syderibus ut parva & exilia v●lidiorum exortu● obscuret . plin. paneg. h cum velut è speculo in speculum tralucet● . 〈◊〉 . lucret. a exod. 12. 46. b luk. 2. 32. c 1 cor. 11. 33. d ephes. 2. 14. hos. 1. 10 , 11. a vid. aug. ep. 5. ad marcellinum , & epist. 19. ad hieron . cap 2. & tert. cont . iudae . cap 2. & 6. & de monogam . c. 7. & de o●at . cap. 1. b gal. 4. 3. c eph. 2. 15 , 16. d vid. brisso . deri . pers. l. 1. p. 27. c heb. 10. 4. f 1 cor. 11. g hest. 9. 17. 1 mat. 4. 55. 56. h john. 10. 22. a cypr. de idol . vanit . min. fel. in octav. clem. alex , in protreptico . b anseres quotannis apud romanos splendida in lectica sedebant , quòd in obsidione capitolij excit assent . vid , ros. antiq. rom. lib. 4. cap. 17. c leo apud aul. gell. lib. 5. ca. 14. d exod. 40. 34. 1 king. 8. 11. e eccles. 4 17. f exod. 3. 4. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , iu. mart. dialog . b aug. de gen. ad literam , lib. 12. ca. 18. amant homines inexperta mirari , &c. ea quae sub oculis posita sunt negligimus , quia natura comparatum est , ut proximorum incuriosi longinqua sectemur , sed quòd omnium rerum cupido languescit cum facilis occasi● est , plin. lib. 8. epist. 20. magnitudinem rerum consuetudo subducit : sol spectatorem nisi cum deficit non habet , nemo admiratur lunam nisi laborantem , senec. nat . quaest . li. 7. c. 1. a arlet . polit. l. 2. a non pati●r me quicquam nescire deco qu●m amem . plin. epist. b dr. iackton of faith , sect. 1. cap. 8. §. 8. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , arles rhet. lib. 2. d 1 joh. 14. 19. e rom. 5. 7 , 8. f joh. 1 5. 13. g ibid. h gal. 6. 12. i 1 cor. 2. 2. a senec. de . benef ▪ b totum christiani nominu & pondus & fructu● , mors christs , tertul. cont . marc. l. 3. c. 8. c illa incorpore christi vulnera non erant christi vulnera sed latronis . ambros. serm . 44. de sanctolatrone . d sibi quidem indigna homini autem necessaria & ita sam deo digna , quia nihil tam dignum deo quàm salus hominis , tert. cont . marc. li. 2. c. 27 quodcunque deo indignum est mihi expedit . id. de carn . chri. c. 5. e joh 6. f rom. 11. 26. g joh. 8. 36. gal. 2. 4. h col. 2 15. i ephes. 4. 8. k luk. 11. a gal. 4. b esuriens sub diabolo , sitiens sub samaritide , &c. tert. c vid. zeaman de imag. dei in homine . cap. 8. artic . 2. d senec. epist. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joh. 1. 12. a ephes. 2. b 1 cor. 2. 14. gen. 6. 5. 2 cor. 3. 5. c 1 pet. 2. 9. d 2 co. 3. 15 , 16. e act. 26. 18. a 2 co. 3. 16 , 17 2 cor. 3. 8. b rom. 10. 8. jam. 1. 18. 2 thess. 2. 14. c 1 pet. 1. 23. d 1 cor. 6 , 20. e gal. 3. 13. mal. 3. 17. f gal. 4. 4 , 5. g rom. 5. h rom. 13. 14. epiphan . a rom. 7. 22. b joh. 1. c ephes. 4. d rom. 8. c ze●man de imag . dei in homine , cap. 8. f lips. satur. g rom. 5. rom. 8. a aug. de doctr . christia l. 1. c. 14 b tertul. cont . gnost . cap. 5. c cypr. in symb. d ephe. ● . 16. 19 col. 2. 14. e heb. f joh. 20. 17. g col. 2. 14. h gal. 3. 13. phil. 2. 7. joh. 8. 36. 1 joh. 1. 7. k phil. 1. 23. l mercatura est paeuca amittere , ut majora lucreris . tertul. ad martyr . a phil. 1. 21. b 1 cor. 15. 56. c psal. 124. 5. esay 55. 20. jud. ver 13. d 1 cor. 15. 56. e gal. 4. 4 , 5. f heb. 7. 25. a numb . 12. 9. b 1 joh. 1. ● . c joh. 3. 9. b rom. 10. 4. c rom. 6. 14. d planè & nos sic dicimus decessisse legem quoad onera non quoad iustitiam , tert. de monog . cap. 7. e 1 tim. 1. 9. a omnis rei inspectio authore cognito planior est . tert. de fug . in persec . cap. 1. b heb. 12. 6. c indignantis dei major haec plaga est ut nec intelligant delicta nec plangunt cypr. de lapsis . d o servum illum beatum , cujus emendationi domin●● instat cui dignatur irasci ; tert. de patient . ca. 11. in corripi endo filio quamvis asperè nunquam profectò amor pater●●● amittitur , aug. epist. 5. f 1 thess. 3. 3. job 5. 6. g 1 cor. 11. 32. h deu● est adeò bonu● ut non permitteret malum fieri , si non esset adeò po tens ut posse● ex malo bonum educere . aug. in euchir . i heb. 1● . 36. zech. 13 9. deut. 8. 2. 1 pet. 4. 12. conslictatio in ●dversis probatio est veritatis , cypr. de mortal . & de lapsis . k sed quando deus magis creditur nisi cum magis timetur ? tert. de f●g● in persec . cap. 1. & vid. apol. ca. ult ▪ aug. epist. 28. & de civ . dei . li. 10. cap. 29. & chrys. ad populum an●ioch . hom. 1. a heb. 12 10. psal. 94. 12 , 13. sicut sub uno igne aeurumruti●at palea sumat , it a una eademque vis irruens ●onos probat , purificat , eliqudt , malos damnat , vastat , exterminat , aug. de ●iv . dei. l 1. c. 8 b i●centem fidem & penè dixeram do●mien●ē censura coelestis erexit cypr. exercitia sunt ista non funera , id. de mort . sic quoties ferro vitis abscinditur erumpentibus pampinis meliùs 〈◊〉 vestitur . id. de laud. mart . incidisti in mantenis sed feliciter incidi●li , incidit & ille in agritudines tuas . tert. con● . gnost . c perdidistis utilitatem calamitatis , & miserri mi facti estis , & pessimipermansistis . aug. de civi . dei l. 1. c. 33. d rom. 8. 17. e 2 cor. 12. 9. f hos. 5. 15. 6. 1. g vid. brisson . de form . l. 2. p. 204. & 208. h levit. 10. 3. 2 sam. 12. 14. joh. 9. 3. 11. 4. a heb. 11. 26. 12. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chrysost. ad pop . antioch . hom. 1. a●avit quos vocaverat in salutem invitare ad gloriam , ut qui gaudeamus liberati , exultemus etiam coronati , &c. vid. tertul. cont . gnost . cap 6. b celebrantes sacramenta commovemur quasi ungulam findens , & ruminans pecus revecare ad fauces , & minutatim communori dominica institutionis exemplum , ut semper passio si● in memoria , &c. cypr. de coe●● do● . a iam. 2. 19. b iohn 17 3. c iohn 18. 25. mat●h . 26. 72. nullum bonum 〈…〉 noscitur quod non perfecte amatur , &c. vid. aug lib. 83. quaestionum . tom 4. p. 208 q 35. vid. ar. eth. lib. 7. cap. 3. a qui mem●●t sine impend●o gratu● est . senec de benef. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ch●ysost in 1 cor. hom ▪ 27. verb●no 〈◊〉 connot an● essect●● . b august de gen●s ad literam l. 7. cap. 20. b vid. casaub. comment . in cap. 8 theoph●ast . charact . p. 271. a 1 king. 8. 52 b isa. 43. 26. psalme 89. 49. esay 64. 8. 12. iere. 14. 8. 9 , 21. d ambros. de sacram. lib. 4. c ▪ 6. & chrysost. scopè ●itabil●s hos●ia bonas animus , pura meus , sincera conscien●i● ; haec nost●a sacrifici● , ●hoec pia saev● sunt . minut. felix in octavio . c 1 cor. 1. 2. cor. 4. 7. d 2 kings 5. 12 , 13. a 1 thess. 3. 10. luke 17. 5. rom. 1. 19. b 1 iohn 1. 16 c phil. 1. 19 d ephes. 4 12 ▪ 13. e colos 2. 6. 7. f ephes 4. 15 1 pet. 2 2. g pars superior m●ndi●t ordinatior nec in nubem capitur nec in tempestatem imp●l●tur , n●c ve●satur in turbinem omni tumultu 〈◊〉 , in●●rio●a ful●●●ant : senec● de ira l. 3. c. 6. ●inim●s rerum discord●a versat . pacem summa tene●t . lucam . a iob 1. 7. 2. 2. ephes. 3 19. ehes. 4. 13. a iob 1. 7. 2. 2. b psalm● . d rom. 12 15. e phil. 2. 2. f ioh. 14 26. g ●oh . 15. 26. h gal. 6. 2. i rom. 8. 11. k rom. 5 5. l rom. 7. 23. a luke . 6. 44 b iam. 3 11. 12 c esay 5. 7. ezek●l . 17. 24. d cant. 4 12. 13. e ephes. 5. 23 rom. 12. 5. f acts 11. 1. 15. 36. h 1 cor 12. 26. i esay . 64. k amos 6. 4. 7 a iudg. 5. 29. b iam. 1. 17. c heb. 6. 18. d iam. 1 17. a ierem. 22. 9 vel praesentem desideramus . plin. paneg. b g●n 6 6. c psalm . 48. 8. d ierem 7 12 e ierem 22. 28 f esay 5. 1. g ro. 11. 21 24 luk. 22. 31. act. 9 4. 1 sam. 3. 10. a 2 tim. 2 19. b duos deos caeci perspexisse se existim●verunt , unum enim non ●●tegrè viderant , lippientibus enim singularis lucerna numeros● est . tert. cont. marc. l. 1. c. 2. c senec. epist. 3. a gal. 4. 3. 5 1. act● 15. 10. gal. 4. 1. b ephes. 2. 14 c heb 9 10. gal. 4 4. d rom. 11. e heb 10. 1. f colos. 2. 14 g 2 cor. 3. 11. 13. h iohn 1. 17 i ioh. 4. 21. 23. k 1 cor. 6 12. tit. 1. 15. l 1 tim. 4. 5. m rom. 14. 14. act. 10. 15. a 1 pet. 2. 16. b gal. 5. 13. * gal. 5. 13. c 1 cor. 10. 31. d rom. 13. 1. 2. 5. e 1 cor. 8. 9. f s●e doctor field of the church lib. 1. cap. 32. 33. g iohn . 4. 24. h rom. 12. 1. i 2 cor. 3. 6. b esay . 1. 11. 13. 14. amo● 5. 21. c exod. 20. 10 ezek. 20. 12. esay 58. 13. d vestra dicit quae secundum libidinem suam non secundum religionem dei celebrando sua jam non dei fecerant : tert. cont. m●rcion . l 2 c. 22. e cultus deorum op●mus idemque cast●ssimus ut co●●semper purâ , integrâ , incorrupta et mente & voce venereris . c. c. de nat . deorum . l 2. sicut nec in victimis quidem licet optimae sint , auroque praef●lgeant , deorum honos , sed piâ ac recta voluntate venerantum . sen de benes . l. 1 c. 6. & epistola 95. , ad d●●os . ●deun●o caste c●c . de l●●●b lib 2. animad●●●to etiam deos ipsos non tam accu●●● adorantum pr●cibus quàm innocentia & sanctitate laetari . plin. paneg. f semper impiae institutiones arcent profanos , &c. tertul. in apolog. c. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clem. alex. ierom . l 5. vid. b●esson , de formulis . lib. 1. a iob. 1. 10. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ar. eth. l. 7. c. 10 b math. 7. 22. 23. c gal. 3 ▪ 1. a iustin martyr● in dialog . cum tryph. b act. 7. 51. rom. 7. 23. a 1 ioh. 5. 13. b ioh. 3. 5. t it 3. 5. b gen. 1. 29. c rom. 4. 11. d 2 cor. 6. 15. e 1 cor. 11. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eth. l. 2. c. 1. in 〈…〉 gen. 22. 14. a quiat . instit. b vid. li●s●i satur. l. 2. c. 19. c ac gell. noct . a●tic . lib. d liv lib. 26 e plin. paneg. in initio . cic. de legib . l. 2. & in ●atinium sol●ne hoc ●nte bella . virg. ar. l 8 & 11 zenoph . cyro● . l 7 macrob sa●ur l 3. ● . 15. ante e●●las , athenaeus . l. 4. iav . l. 49. virg en●la an● nuptias . servi●●ad virg. aen● . lib. 3. a vid. b●isson . de formu●s . l. b. 1. b servius ad illud virg. purâque in vestè sace●dos . aehe . 12. c gen. 18. 21. d gen. 3. 9. e exod 3. 7. 8. f math. 3 13 g math 4. 12. h mat. 26 36. a 1 kings . 6. 7 b exod. 12. 3. 6. c marke 14 13. 15. d prior & authoritas imperantis quam vtilitas servientis tertul. de paenit cap 4. a heb. 10. 29. b chrysost. in 1 cor. hom●l . 27. voluntas sacit homicidam . c omnia s●●lera ●●iam an ●●ffectum operis , qu●ntum 〈◊〉 setis est , perfecta sunt . sen. de const. cap. 7. d quid tuputas cum stolidu● ille rex multitudine telorum di●m obscurasset ullam sagittam in solem incidisse ● sen. ibid. cap. 4. e d●cendunt statuae restemque sequntur , &c. juuenal . sati . 10. cap. 8. 〈…〉 traxemat in temonias ac divellebant . tac. hist. lib. 3. v●●●llarius comitan●● galbam conge●● derectam galbe imagine solo afflixit . tac. hist. l. 1. a tac. hist. l 2 b psalm . 50. 16 c heb 6. 7. e iohn . 13 5. f math. 27. 59. 60. a 2 pet. 1 ▪ 19. psalme 119. b rom 1. 16. c rom 1 ▪ 21. plangendae tenebrae in quibus me mea facultas la●et . aug. confess l. 10. cap. 32. d ephes. 5. 11. a rev. 2. 24. b 2 cor. 2. 11. c 2 cor. 11 ▪ 3. d ephes. 6. 11 ▪ e 1 cor 14 ▪ 15. f iam. 1. g 1 ioh. 2. 11. k colos. 1. l ephes. 5. m psal. 119. n heb 312. ioh 668. o ioh 12 ▪ 35. p psal. 119. q iam. 2. 8. r heb 3. 12. s 2 cor 10 4. t ierem 23. 29 a psal. 119. b psal. 23. c esay 12. 3. esay 49 ▪ 10. b rom. 8. c 2 tim. 1. 7. d wisd. 17. 11. timor ctiam anxilia reformidat , q curt. e ephs 430. f cui ca●q , rei ponis signum , id ● ponis signam , me confusa cum● ilus à te non 〈◊〉 ▪ ag●usci . aug. ia ioh. trad . 2● . b ephes. 1. 14. c 1 ioh. 2. 20. d sonus verborum nostrorum aures percutit magister intus est quantum ad m● pertinet omnibus locat● sum , sed quibus uncti● illa intùs non loquitur indocti redeunt ; magisten à ▪ fo●m : se●us adjutoria quaedam sunt cathed●um in coelo habet qui 〈…〉 aug. in ep. ioh. 〈◊〉 4 e ioh. 14 ▪ 16. f ex. 30. 25. 30. g heb 1. 9. a 1 pet. 2. 9. b 1 thess. 5. 19 spiritus ardor is isai 44. a iam. 2 19. b rom 5. 1. c a● in . 22. quaest . 1. artte . 4. d 2 cor. 5. 7. e iohn . 4. vid. chrysost hom. 7. in 1 cor. vbi ad prosunditatem sacramentorum perventum est , omnis platonicorum caligavit subtilitas . cyprian . de spirit . s●o ioh. 16 8. 1 cor. 2. 4. 2 cor. 4. 2. eph. 4. 19. 2 cor. 10 4. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . arist. ethic. l. 3 c. 7. * psal 119. 18. deut. 29. 4. ier. 27. 7 31. 4. ioh. 6. 45. eph 1 ▪ 17. 1 cor. 12. 7. ioh 14. 21. 1 thess. 4. 9. 2 cor 3. 18. 1 ioh. 5. 20. qusquis ●on venit profecto nec d●dicit , ita . 〈◊〉 deus docet perspiritus gratiam ut quod qus● didicerit non tantum cogniscendo videa , sed etiam valendo a●petat , & agendo prositiat . aug. de grat . christi . lib. 1 c. 14. et vid de praedest . ss . c. 8. nemo potest deū scire nisi deo docenti . ir●nae●s lib 4. c. 14. adeo descendum quod de deo intelligend in hilar de trinit l. 5. concil . aransican . can 7 * ignorantia & difficulta● . aug. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c●m . alex. stro●● . l. 7. ratio communium opinionum consil●i caelestis incapa● , hoc socum peeta● in natura verum esse , quod aut in ●raseinteligit , aut praesiare possit ex ●sse hilar de trin. lib. 1. ioh. 7. 17. psal. 25. 9. 14. ioh. 10. 4. 5. iam 3 13. 1 ioh 2. 20. aug. de doctrin ▪ christ. l. 2. c. 6. hillar . de trin. lib. 10. * vid. iustin martyr . paraenos . ad g●aecos . clem alex. in protrept . tertull apolog. c. 12. 17 & de testimon . animae . c. 1. 2. cyprian de van●t idoloram . sophocle ▪ & alii apud clem. alex. strom. l 5 theod●●● de 〈◊〉 . graec. 〈◊〉 serm. 2. 3. cy●il contr . 〈◊〉 . l. 1. aug. de civ . dei. l. 4. c. 31. et lud. vivem ib● l●b . 6 c. 10 〈◊〉 l. 3. c. 3. ioseph lib 2. con●r . app●a . euseb . 〈…〉 . l. 13. c. 13. l. 4. c. 16 aug de doctr . christ. in pro. hooker . lib. 3. ss . 8 camer . de eccl. pag. 411. matth. 27 25. iob. 31. ps 116. 1. 26. 1. 11 isai. 38 3 nehe 13. 14. 22. act. 24. 16. iob. 21 15. 17. 2 cor 1. 12. rom. 8. 16. doctor iack●on of faith. isay. 29. 8. vi● augustin . de 〈◊〉 christian. 1. l. 2. cap. 7. a gal. 2. 20. b ephes. 4. 16. c iob. 15 , 1. 2. ephes 4. 16. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iustin martyr . quaest . orthod . q8 . b rom 5 ▪ 1. a act. 15. a desertor de charactere damnatur de quo militans honoratu : augustin . brisson . de reg. perfis lib. 2.